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TEACHINGS OF THE BUDDHA

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THE TEACHINGS OF I ! IE BUDDHA

A frcimldiiori of the

Translated from the Pali

Maurice Walshe

Wtspom Publications * Boston

Wisdom Publications
199 Elm Street

Somerville, Massachusetts 02144

First published in 1987 in paperback under the title of
Thus Have I Heard: The Long Discourses of the Buddha

No part of this book may be reproduced in any form or by any means, electronic or mechanical,
including photocopying, recording, or by any information storage and retrieval system or technologies
now known or later developed, without permission in writing from the publisher.

Library of Congress Cat a logi ng- i n -Pu blica tion Data

Tipitaka. Suttapitaka. Dlghanikaya. English

The long discourses of the Buddha : a translation of the Digha Nikaya / by
Maurice Walshe.

p. cm. — (Teachings of the Buddha)

Includes bibliographical references and index.

ISBN 0-86171-103-3 (alk. paper)

I. Walshe, Maurice O’C. (Maurice O’ Connell) II. Title. III. Series.
BQ1292.E53W35 1996

294.3' 823— dc20 95-11288

ISBN 0-86171-103-3

02 01

8 7 6 5

Cover designed by: EJ-SawjjL
Set in DPalatino 10 on 12.5 point

Wisdom Publications' books are printed on acid-free paper and meet the guidelines
for permanence and durability of the Committee on Production Guidelines
for Book Longevity of the Council on Library Resources.

To the Sangha
East and West

Printed in the United States of America.

Contents

\ List of Illustrations 1 o

, Foreword 11

Preface 13
Technical Notes 15

t Introduction 19

, Summary of the Thirty-Four Suttas 35

( DIVISION one: THE MORALITIES

j 1 % Brahmajdla Sutta : The Supreme Net

What the T eaching Is Not 67

I 2 Samahhaphala Sutta : The Fruits of the Homeless

S Life 91

jj 3 Ambattha Sutta: About Ambattha

Pride Humbled 111

1 4 Sonadanda Sutta: About Sonadanda

The Qualities of a True Brahmin 123

3 Kutadanta Sutta: About Kutadanta
I " A Bloodless Sacrifice 133

I 6 Mahdli Sutta: About Mahali

Heavenly Sights, Soul and Body 143

* 7 Jdliya Sutta: About Jaliya 149

8' Mahasthanada Sutta : The Great Lion's Roar 131

i 9 Potthapdda Sutta : About Potthapada

| States of Consciousness 139

i 10 Subha Sutta : About Subha

] Morality, Concentration, Wisdom 171

| 11 Kevaddha Sutta : About Kevaddha

What Brahma Didn't Know 173

8 The Long Discourses of the Buddha

12 Lohicca Sutta : About Lohicca
Good and Bad Teachers 181

13 Tevijja Sutta : The Threefold Knowledge

The Way to Brahma 1 87

4 DIVISION two: the great division
(14 ) Mahapadana Sutta : The Great Discourse on the
^ Lineage 199

15 Mahanidana Sutta : The Great Discourse on
Origination 223

16 \ Mahdparinibbdna Sutta : The Great Passing

The Buddha's Last Days 231

17 Mahasudassana Sutta : The Great Splendour
A King's Renunciation 279

18 Janavasabha Sutta: About Janavasabha

Brahma Addresses the Gods 291

19 Mahagovinda Sutta : The Great Steward
A Past Life of Gotama 301

20 Mahasamaya Sutta : The Mighty Gathering

Devas Come to See the Buddha 315

(21 ; Sakkapanha Sutta : Sakka's Questions
A God Consults the Buddha 321

22 Mahasatipafthdna Sutta : The Greater Discourse on the

Foundations of Mindfulness 335

23 Paydsi Sutta : About Payasi

Debate with a Sceptic 351

/DIVISION three: the patika division

24 Patika Sutta : About Patikaputta
The Charl&tan 371

25 Udumbarika-Sthandda Sutta : The Great Lion's Roar to
the Udurhbarikans 385

26 Cakkavytti-Sihandda Sutta : The Lion's Roar on the
Turning of the Wheel 395

27 Agganna Sutta : On Knowledge of Beginnings 407

28 Sampasadanvya Sutta : Serene Faith 417

29 Pasadika Sutta : The Delightful Discourse 427

Contents 9

/ 30 ; Lakkhana Sutta : The Marks of a Great Man 441
'31 Sigdlaka Sutta: To Sigalaka
Advice to Lay People 461

32) Atdndtiya Sutta : The Atanata Protective
Verses 471

33 SangitiSutta: The Chanting Together 479

34 Dasuttara Sutta : Expanding Decades 311

Bibliography 325
List of Abbreviations 331

Notes 333

Index 623

List of Illustrations

Map of India at the time of the Buddha, drawn by C.R. Shaw,
Totnes, Devon, 1986. 6

The road between Rajagaha and Nalanda, drawn by Pang
Chinasai, London, 1986. 66

Statue of Buddha Sakyamuni, Burma, 18th century. By courtesy
of the trustees of the Victoria and Albert Museum (I.M. 65-
1912). 110

Flying monk, from a Thai paper folding-book, about mid-igth
century. By permission of the British Library (OR 13703
f2o). 150

The past Buddhas, drawn by Pang Chinasai, London,
1986. 198

Monk in meditation, from a Thai paper folding-book, about
mid-i9th century. By permission of the British Library (OR 13703
f45). 222

Statue of Buddha Sakyamuni, Burma, possibly 17th century. By
courtesy of the trustees of the Victoria and Albert Museum (I.S.
21 & A.— 1970). 278

Deva, from a Thai paper folding-book with coloured paintings,
1830—40. By permission of the British Library (ADD 15347
f48). 314

The Charlatan, drawn by Pang Chinasai, London, 1987. 370

Statue of Sariputta, Burma, about 1850. By courtesy of the
trustees of the Victoria and Albert Museum (I.S. 11 (22)-
1969). 416

The Four Great Kings, from Buddhist Cosmology, Thonburi
Version, 1982. Fine Art Department of Bangkok, Thailand.
470

Monk, from a Thai paper folding-book, about mid-igth century.
By permission of the British Library (OR 13703 fiy). 524
Monk preaching to laity, from a Thai manuscript, 1868. By
permission of the British Library (OR 6630 ijx). 626

Foreword

It is with much pleasure that I write this brief foreword to Mr
Walshe's translation of the DTgha Nikaya. The translator is a
devout Buddhist whose Pali scholarship is backed up by per-
sonal practice of meditation. His translation work is therefore a
most important contribution to the study of Buddhism.

Mr Walshe has been active in the Buddhist world of Great
Britain for many years. Long before I came to Britain, his name
was known to me through his essays in The Wheel' series of
the Buddhist Publication Society of Sri Lanka. In 1977 my
venerable teacher. Tan Ajahn Chah Subhatto and I arrived in
London at the invitation of the English Sangha Trust of which
Mr Walshe was one of the Trustees. This Trust had been
established in 1956 in order to bring about a Western Sangha in
Britain, and towards this end, Mr Walshe has consistently
worked for nearly thirty years. At one time he combined this
with the post of Vice-President of the Buddhist Society of Great
Britain, his career at the Institute of Germanic Studies in
London University (of which his translations of the sermons of
Meister Eckhart are a testimonial), as well as studying Pali in
his spare time.

Even though Pali scholars have produced quite accurate
literal translations of the Pali Canon, one often feels the lack of
profound insight into these remarkable scriptures. The Suttas
need to be studied, reflected on, and practised in order to
realise their true meaning. They are 'Dhamma discourses', or
contemplations on the. 'way things are'. They are not meant to
be 'sacred scriptures' which tell us what to believe. One should
read them, listen to them, think about them, contemplate them,
and investigate the present reality, the present experience with

12 The Long Discourses of the Buddha

them. Then, and only then, can one insightfully know the Truth
beyond words.

In this new translation of the long discourses Mr Walshe has
kindly offered us another opportunity to read and reflect on the
Buddha's teachings.

May all those who read them, benefit and develop in their
practice of the Dhamma.

May all beings be freed from all suffering.

May all beings be enlightened.

VENERABLE SUMEDHO THERA

Amaravati
Great Gaddesden
Hertfordshire
England
January 1986

Preface

The two main reasons for making this translation of some of
the oldest Buddhist scriptures are: (1) The spread of Buddhism
as a serious way of life in the Western world, and of even more
widespread serious interest in it as a subject worthy of close
study, and (2) the fact that English is now effectively the world
language, the most widespread linguistic vehicle for all forms
of communication. True, the Pali scriptures have already been
translated in almost their entirety into English, mainly through
the devoted efforts of the Pali Text Society, which has now
entered into the second century of its activity. But existing
translations are now dated stylistically as well as containing
many errors and a modem version has therefore become
necessary. *

First, and foremost, the entire merit for this translation
belongs to the Venerable Balangoda Anandamaitreya Maha
Nayaka Thera, Aggamahapandita (though he has, of course, no
need of such puhha) for having convinced me that I could, and
therefore of course should, undertake this task. To me there
remains merely the demerit of its many imperfections. Work-
ing on it has provided me with much joy, solace and
illumination.

My particular thanks for help and encouragement are due,
besides the illustrious and (in all senses) venerable gentleman
just mentioned, to the Ven. Dr H. Saddhatissa, a friend of many
years' standing from whom I have leamt so much, the Ven.
Nyanaponika who inspired an earlier, more modest venture in
translation, the Ven. Dr W. Rahula who guided my early,
faltering steps in Pali, as well as the Ven. P. Vipassi and Messrs
K.R. Norman and L.S. Cousins, whose collective brains I have

14 The Long Discourses of the Buddha

picked on knotty points. It is fitting also to pay tribute here to
the Ven. Achaan Cha (Bodhinana Thera) and his illustrious
pupil Achaan Sumedho, whose efforts in establishing a
flourishing branch of the Sangha in Britain have made such
translation work all the more necessary; and — others please
note! — much remains to be done in this field.

My principles of translation are briefly discussed in the
Introduction. I am aware of a few trifling inconsistencies as
well as a few repetitions in the notes. The former will, I think,
cause no inconvenience: they were hard to avoid altogether in
this, quite possibly the last, translation these scriptures will
receive without benefit of electronic gadgetry. And as for the
repetitions, these can perhaps be overlooked in connection
with a text which is itself so repetitious.

My sincere thanks are due to Wisdom Publications for pro-
ducing this book so splendidly, and to the Buddhist Society of
Great Britain for a generous donation towards costs.

MAURICE WALSHE

St Albans
Hertfordshire
England
January 1986

Technical Notes

This book is in three parts: Division One, containing Suttas
1—13; Division Two, containing Suttas 14—23; Division Three,
containing Suttas 24—34.

The Suttas are divided into verses and, in some cases, into
sections as well. The verse and section numbers are based on
Rhys Davids's system. Thus, Sutta 16, verse 2.25 denotes Sutta
16, chapter or section 2, verse 25. For the sake of brevity this
appears in the notes as DN 16.2.23 and in the index as 16.2.25.

The numbers at the top of the page, for example i 123, refer to
the volume and page number of the Pali Text Society's edition
in Pali. Thus, i 123 refers to volume one, page 123 of the DTgha
Nikaya. The numbers in square brackets in the actual text also
refer to these page numbers.

In this edition any passage can easily be looked up by either
method.

PRONUNCIATION GUIDE

Pali texts printed in the West use a standard system of Roman
spelling, with a few minor variations. Virtually the same sys-
tem, with the addition of one or two extra letters, is used for
Sanskrit. The Pali alphabet, like that of Sanskrit, is set out in a
more logical order than the Roman

The vowels have their 'continental' values:
a 1 u as in 'father', 'machine', 'rude',
a i u as the corresponding short sounds,
e and o are always long as (approximately) in 'eh' and
'home', but without the southern English diphthongal glide.

16 The Long Discourses of the Buddha

Before two consonants e and o are also short.

m (also printed m and in some older works q) is not really a
vowel but a mark of nasalisation (probably originally rather as
in French). Today it is read as ng in 'sing' (=n).

Some consonants cause difficulty for the Western student.
The difference between the consonants in the first (velar) row is
this:

kh is like the normal English k in 'king', which we usually
pronounce with a distinct puff of breath after it.

k is the same but without this puff of breath as in French

The Pali Alphabet

Vowels aaiiuueo m(m,q)

Consonants

Voiceless Voiceless
unaspirated aspirated

Voiced Voiced
unaspirated aspirated

Nasal

Velar

g h

Palatal

Retroflex

Dental

Labial

Miscellaneous

y rllvsh

'kilo'. After s this pronunciation occurs in English too: compare
'kin' and 'skin'. In 'skin' the k is not the same as in 'kin'.

g and gh differ in precisely the same way as k and kh, but it
is difficult for English speakers to make this distinction,
h is the corresponding nasal, that is, ng in 'sing'.

The same distinctions are made between the five columns for
the palatal, retroflex, dental and labial rows. Thus c is almost
like the English ch in 'church', or more exactly as in 'discharge'.

In the retroflex row (sometimes called 'cerebral') the tip of the
tongue is turned back, whereas in the dental row it touches the
upper front teeth. Most English speakers pronounce t and d
somewhere between the two and can scarcely hear the differ-
ence between these two series.

Of the remaining consonants, y and s are always as in 'yes', 1
is to 1 as t is to t, and v is pronounced as English 'v' or 'w'.

Double consonants are pronounced double as in Italian: thus
mettd is rather like 'met tar'. Note that v kh, gh etc. are unitary

Technical Notes 17

consonants which only appear double in transcription. Each is
represented by one letter in Oriental alphabets.

The Relationship Between Sanskrit and Pali

It is helpful to have some knowledge of the relationship be-
tween Pali and Sanskrit. Pali, as explained in the Introduction
on page 48, is a kind of simplified Sanskrit.

Sanskrit in transcription has some extra consonants: r (rarely
r), \, s, s.

r was originally syllabic r as in 'Brno', but is now usually
pronounced h.

1 was originally syllabic 1 as in 'Plzen' (or, almost, the second 1
in 'little'), but is now usually pronounced li. Note: Sanskrit 1 is
not the same as Pali 1, but both are so rare that there is no
confusion.

s is a thin sh sound as in 'shin'.

s is a thick sh sound as might be heard in 'push' (exagger-
ating the difference from that in 'shin').

In Pali r appears as a vowel, usually the same vowel as occurs
near it: Sanskrit krta (done) >Tali kata ; Sanskrit rju (straight)
> Pali uju.

Both s and s appear in Pali as s, but are then subject to the
usual rule of s + consonant: Sanskrit s + consonant becomes
(the same) consonant -I- h: thus sp>ph, st>th, etc.

The above rules combine in the case of one key-word:
Sanskrit trsna (thirst, craving) > Pali tanhd. Here r>a, s>s, and
then sn>nh.

Sanskrit consonant clusters are simplified, producing one
single or double consonant: Sanskrit agni (fire) > Pali aggi;
Sanskrit s varga (heaven) > Pali sagga; Sanskrit mdrga (path) >
Pali magga; Sanskrit dtman (self) > Pali atta; Sanskrit samjhd
(perception) Pali s anna; Sanskrit sparsa (contact) > Pali phassa;
Sanskrit alpa (little) > Pali appa etc. Instead of vv we find bb,
and instead of dy, dhy we find jj, jh: Sanskrit nirvana > Pali
nibbanw, Sanskrit adya (today) > Pali ajja; Sanskrit dhy ana
(absorption) > Pali jhdna.

It follows that while the form of a Sanskrit word cannot be
predicted from its Pali equivalent, the Pali form can usually be

18 The Long Discourses of the Buddha

predicted from the Sanskrit, provided the word occurs. The
meanings of Sanskrit and Pali words are also not quite always
the same.

As regards grammatical simplification, it need perhaps only
be mentioned here that the Sanskrit dative case has in most
instances been replaced by the genitive in Pali. Thus in the
phrase Namo tassa Bhagavato Arahato Sammd-Sambuddhassa
(Homage to the Blessed One, the Arahant, fully- enlightened
Buddha) the words tassa etc are originally genitive forms with
dative meaning. However we do find the expression namo
Buddhaya (homage to the Buddha) with a true dative form.

Those who wish to learn some Pali — which is to be encour-
aged! — should start with Johansson and proceed to Warder
(see Bibliography). Sanskrit is a difficult language, but Michael
Coulson's Teach Yourself volume (1976) renders it as painless
as possible.

Introduction

This translation is a 'substantive' translation because it is
complete as to substance. Nothing has been omitted except the
more wearisome of the very numerous repetitions which are
such a striking feature of the original.

The Pali scriptures here translated are from the 'Triple
Basket' ( Tipitaka ), a collection of the Buddha's teachings regard-
ed as canonical by the Theravada school of Buddhism, which is
found today in Sri Lanka, Burma and Thailand, and was until
recently equally strong in Laos and Cambodia. It is now also
well established in Britain and other Western countries. The
claim of this school is to have preserved the original teaching of
the Buddha, and there are good grounds for at least considering
that the doctrine as found in the Pali scriptures comes as close
as we can get to what the Buddha actually taught. In any case
the Pali Tipitaka is the only canon of an early school that is
preserved complete. It is not, however, in the true spirit of
Buddhism to adopt a 'fundamentalist' attitude towards the
scriptures, and it is thus open to the reader, Buddhist as well as
non-Buddhist, to regard the texts here translated with an open
and critical mind.

THE LIFE OF THE BUDDHA

Siddhattha Gotama ( in Sanskrit, Siddhartha Gautama), who
became the Buddha, the Enlightened One, may have lived from
about 563-483 B.C., through many modern scholars suggest a later
dating. 1 Oriental traditions offer a number of alternative datings,
that favoured in Sri Lanka and south-east Asia being 623 -543 . It

20 The Long Discourses of the Buddha

wa^ on this basis that the 2500th anniversary of his passing into
final Nibbana was celebrated, as Buddha Jayanti, in the East in
1:956— 57. He belonged to the Sakya clan dwelling on the edge of
the Himalayas, his actual birthplace being a few miles north of
the present-day Indian border, in Nepal. His father, Sud-
dhodana, was in fact an elected chief of the clan rather than the
king he was later made out to be, though his title was raja — a
term which only partly corresponds to our word 'king'. Some of
the states of North India at that time were kingdoms and others
republics, and the Sakyan republic was subject to the powerful
king of neighbouring Kosala, which lay to the south.

Disentangling the probable facts from the mass of legend
surrounding Gotama's life, we may assume the following to be
approximately correct. Though brought up to a life of luxury,
the young prince was overcome by a sense of the essentially
sorrowful aspect of life, and he decided to seek the cause and
cure of this state which he termed dukkha (conventionally but
inadequately rendered 'suffering' in English). At the age of
twenty-nine he renounced the world, going forth 'from the
household life into homelessness' in accordance with an al-
ready well-established tradition, thus joining the ranks of the
wandering ascetics (s amanas: see p. 22). He went successively to
two teachers, Alara Kalama and Uddaka Ramaputta, who
taught him how to attain to high meditative states. Realising,
however, that even the attainment of these states did not solve
his problem, Gotam^ went off on his own and practised severe
austerities for six years, gathering a little group of five ascetics
around him. However, finding that even the most extreme
forms of asceticism likewise did not lead to the goal, he
abandoned these excesses, and sat down at the foot of a tree by
the river Nerarijara, at the place now known as Bodh Gaya,
determined not to arise from the spot until enlightenment
should dawn. During that night he passed beyond the medi-
tative stages he had previously reached, and attained to com-
plete liberation as the Buddha— the Enlightened or Awakened
One. He spent the remaining forty-five years of his life wan-
dering up and down the Ganges Valley, expounding the doc-
trine that he had found and establishing the Sangha or Order of
Buddhist monks and nuns, which still exists today.

Introduction 21

HISTORICAL AND PHILOSOPHICAL BACKGROUND TO THE

buddha's times
' Ascetics and Brahmins'

India in the Buddha's day did not yet suffer from the grinding
poverty of the present time. The modem caste system had not
fully developed, but we find its germ in the division of society
into four groups or 'colours' (Pali vanna). The designation
betrays the origin of the distinction, being based on the con-
quest of northern India in about 1600 B.C. by the comparatively
light-skinned Aryans, who looked down on those of darker
hue they found there. In the context of Buddhism, where this
racial and aristocratic term (literally 'noble') is applied to the
nobility of the spirit, we shall use the form Ariyan, based on
Pah.

The Brahmins were the guardians of the religious cult
brought into India by the Aryans. In later, non-Buddhist
sources we always hear of the Brahmins as taking the leading
place in society. Buddhist sources, however (Sutta 3, for exam-
ple), assert the supremacy of the Khattiyas (Skt. ksatriya),
the Noble or Warrior class to which Gotama belonged. It
appears that while further west the Brahmins had already
established their supremacy, this was not yet the case in the
Ganges valley. In the third place came the Vessas (Skt. vaisya)
or merchants, and finally the Suddas (Skt. sudra ) or workers.
Below these there were certainly some slaves (we even hear of a
Sudda having a slave), and some unfortunates of the class who
were later to become known as 'untouchables'. But in addition
to these groupings, there were considerable numbers of
people, including at least a few women, who had opted out of
conventional society.

In the texts we frequently meet with the compound samana-
brdhmand, which we render 'ascetics and Brahmins'. While the
Pali Text Society dictionary correctly states that this compound
expression denotes quite generally 'leaders in religious life', it
is also true that the two groups were usually rivals.

The religious situation in northern India around 500 B.C. is
very interesting, and was undoubtedly exceptionally favour-
able to the development of the Buddhist and other faiths.

22 The Long Discourses of the Buddha

Though the Brahmins formed an important and increasingly
powerful hereditary priesthood, they were never, like their
counterparts elsewhere, able to assert their undisputed auth-
ority by persecuting and perhaps exterminating other religious
groups. It seems that some Brahmins would not have been
averse to such a course, but it was not open to them. They were
a caste set aside from other men (in reading about them in the
Buddhist texts, one is insistently reminded of the New Testa-
ment picture of the Pharisees, though in both cases the picture
presented is, to say the least, one-sided). They alone were
learned in the Three Vedas, knew the mystic mantras, and
could conduct the all-important, bloody and expensive sac-
rifices. In fact, not all Brahmins exercised their priestly func-
tions; some had settled down to agriculture or even trade, while
continuing to expect the deference which they regarded as their
due.

The earlier (Dravidian?) inhabitants who had been overrun
by the Aryans were the creators of the Indus Valley civilisation
with the great cities of Harappa and Mohenjo Daro, all now in
Pakistan. And it is to this civilisation that We must look for the
origins of the second stream of religious life, that of the samanas
(Skt. sramanas). These have sometimes been absurdly called
'recluses', whereas the term really means the very opposite. True,
a samana might occasionally be a recluse, a hermit shut away
from the world in a rocky cell, but the more usual type was a
wandered who had indeed 'abandoned the world' to lead a more
or less ascetic life. He - or, rarely, she - was in fact, to use a
modem expression, a drop-out from society, though differing
from our modem drop-outs in at least one important respect:
the samanas as a group received no less respect from all classes,
even kings, than did the Brahmins (see Sutta 2, verse 25ff.).
Their teachings were many and varied — some wise and some
exceedingly foolish, some loftily spiritual and some crudely
materialistic. The point is that they were completely free to
teach whatever they pleased, and, so far from being persecuted
as they might have been elsewhere, were received with honour
wherever they went. We can distinguish several different
groups of these people. There were in particular the self-
mortifiers on the One hand, and th^ vyanderers on the other,

Introduction 23

whose only austerity probably consisted in their detachment
from family ties and, in theory at least, their observance of
chastity. Many of the bizarre and often revolting practices of the
first group are detailed in Sutta 8, verse 14. As pointed out in a
note to that Sutta, the practice of extreme austerity (tapas)
should not be called 'penance' because the motivation is entire-
ly different from that of a Christian penitent, to whom such
people might be superficially compared. The word tapas, which
basically means 'heat', is used both for the austere practices
indulged in and for the result they are intended to achieve,
which is power, that is, the development of various paranormal
powers. The belief was that these could be achieved by means
of such practices and, in particular, by sexual restraint. Thus, so
far from practising austerity like the Christian penitent, to atone
for past sins, they undertook these practices in the hope of
future powers, including, perhaps, those very joys that had
been temporarily renounced.

The wanderers ( paribbajakas ), some of whom were Brahmins,
wore clothes (unlike many of the others, who went completely
naked), and they led a less uncomfortable life. They were
'philosophers' who propounded many different theories about
the world and nature, and delighted in disputation. The Pali
Canon introduces us to six well-known teachers of the time, all
of whom were older than Gotama. They are Purana Kassapa, an
amoralist, Makkhali Gosala, a determinist, Ajita Kesakambali, a
materialist, Pakudha Kaccayana, a categorialist, the Nigantha
Nataputta (the Jain leader known to us as Mahavlra), who was a
relativist and eclectic, and Sarijaya Belatthaputta, an agnostic
sceptic or positivist (I borrow most of the descriptive epithets
from Jayatilleke). Their different views are quoted by King
Ajatasattu in Sutta 2, verses 16—32.

Besides these there were the propounders of the originally
secret teaching incorporated in the Upanisads which came to be
grafted on to orthodox Brahmanism, and whose doctrines were
later to form the core of the Vedanta system. For them, the
impersonal Brahman is the supreme reality, and the goal of the
teaching is the realisation that the individual human soul or self
(atman) is ultimately identical with the universal Self ( Atmanf,
which is another term for Brahman (the capitalisation here is

24 The Long Discourses of the Buddha

merely for clarity: the teaching was at first and for long oral, and
even when written down in an Oriental alphabet, such a
distinction could not be made, since capital letters do not exist
in any Eastern script). These aupanisadas are not mentioned in
the Pali Canon, though it is almost (but not, perhaps, quite)
certain that Gotama was acquainted with their teachings.

It has been urged that 'at depth there is no contradiction
between the greatest insights of the Upanisads and the Bud-
dha's teaching' — a view that would be contested by many. We
shall return very briefly to this point later (page 31). Suffice it to
say here that any theory that the Buddha taught a doctrine of a
supreme Self can only be said to fly in the face of the evidence.
Nor is it true, as is sometimes said, that in ancient India every-
body believed in karma (the law of moral cause and effect) and
rebirth, or indeed in anything else. There were, as we have
seen, materialists, sceptics and equivocators, and all sorts of
fantastic theorists. Neither can we accept the statement that the
Buddha was 'a Hindu who sought to reform the ancient reli-
gion'. Apart from the anachronistic use of the term 'Hindu', this
is wrong because he rejected the claims of the Brahmins as
religious authorities and, while not totally denying the exist-
ence of their gods, assigned to these a fundamentally unimpor-
tant role in the scheme of things. In so far as he belonged to any
existing tradition, it was that of the samanas , and like them he
taught as he saw fit. As a teacher he was not beholden to
anyone: he agreed <$r disagreed with tradition or the views of
others entirely in accordance with his sovereign perception of
the truth. It is, however, correct to say that the situation in India
in his time was particularly favourable to the spread of his
teaching, while the Teacher's long life enabled this to become
firmly established in his lifetime and under his direction.

MAIN POINTS OF THE TEACHING

The main points of the Buddha's teaching need only be briefly
summarised here. In his first sermon (Samyutta Nikaya 56.11)
the Buddha taught that there were twp extremes to be avoided:
over-indulgence in sensuality on the one hand, and self-torture

Introduction 25

on the other. He had had personal experience of both. Buddh-
ism is thus the middle way between these extremes, and also
between some other pairs of opposites, such as etemalism and
annihilationism (see Sutta 1, verse i.3off. and verse 3-9ff.).

The Four Noble Truths

The most succinct formulation of the teaching is in the form of
the Four Noble Truths:

1. Suffering ( dukkha );

2. The Origin of Suffering ( dukkha-samudaya ), which is craving
(tanhd);

3. The Cessation of Suffering ( dukkha-nirodha );

4. The Path Leading to the Cessation of Suffering ( dukkha -
nirodha-gamim-patipada), which is the Noble Eightfold Path
( ariya-atthangika-magga ). This consists of:

(1) Right View ( sammd-ditthi ) (N.B. singular, not Right Views!)

(2) Right Thought (sammd-sankappa)

(3) Right Speech ( sammd-vdcd )

(4) Right Action ( samma-kammanta )

(5) Right Livelihood ( samma-djiva )

(6) Right Effort ( sammd-vdydma )

(7) Right Mindfulness ( sammd-sati )

(8) Right Concentration ( samma-samadhi ).

For a full account of these, see Sutta 22, verses 18—22.

The eight steps can be subsumed under the three heads of I.
Morality {sUa) (steps 3—5), II. Concentration ( samddhi ) (steps
6—8), and III. Wisdom (pahhd) (steps 1—2). It will be noticed
that in this arrangement the order is different. This is because,
while some preliminary wisdom is needed to start on the path,
the final flowering of the higher wisdom follows after develop-
ment of morality and concentration (cf. Sutta 33, verse 3.3(6)).

Stages on the Path

Progress on the path leading to the cessation of suffering, and
hence to Nibbana, is described in many places, notably in Sutta
2, in a long passage which is repeated verbatim in the following
Suttas. 2 The most fundamental meditative exercise is set forth

26 The Long Discourses of the Buddha

in Sutta 22. The breakthrough to the transcendental is achie-
ved in four stages, each of which is subdivided into two: path
( magga ) and fruition ( phala ). By attaining the first of these
stages one ceases to be a mere 'worldling' ( puthujjana ) and be-
comes a noble person ( ariya-puggala ). The stages or 'path-
moments' are designated in terms of the successive breaking of
ten fetters. Standard descriptions of these stages are given at
many places.

At the first stage, one 'enters the Stream' and thus becomes a
Stream-Winner ( sotdpanna ) by an experience also referred to
(for example, in Sutta 2, verse 102) as the 'opening of the
Dhamma-eye'. The first path-moment is immediately followed
by the fruition (phala), and likewise with the other three paths.
At First Path, one is said to have 'glimpsed Nibbana' (cf.
Visuddhimagga 22.126), and thereby three of the five lower
fetters are discarded for ever: 1. personality-belief { sakkdya -
ditthi), that is, belief in a self; 2. doubt ( vicikiccha ) and 3.
attachment to rites and rituals ( silabbata-pardmdsa ). In other
words, having had a glimpse of reality and perceived the falsity
of the self-belief, one is unshakeable and no more dependent
on external aids. One who has gained this state can, it is said,
no longer be bom in 'states of woe' and is assured of attaining
Nibbana after, at the most, seven more lives.

At the second stage, one becomes a Once-Retumer (sakadagd-
mi), in whom the fourth and fifth lower fetters are greatly
weakened: 4. sensuhl desire ( kdma-rdga ) and 5. ill-will (vydpd-
da ). Such a person will attain to Nibbana after at most one
further human rebirth. It is interesting to note that sensuality
and ill-will are so powerful that they persist, in however
attenuated a form, for so long.

At the third stage, one becomes a Non-Returner ( anagami ), in
whom the fourth and fifth fetters are completely destroyed. In
such a person all attachments to this world have ceased, and at
death one will be reborn in a higher world, in one of the Pure
Abodes (see Cosmology p. 42), and will attain Nibbana from
there without returning to this world. It may be mentioned that
in Samyutta Nikaya 22.89 Venerable Khemaka actually
gives some account of what it feels like to be a Non-Returner.

Finally, at the fourth stage, one becomes an Arahant (Sanskrit

Introduction 27

Arhat, literally 'worthy one'), by the destruction of the five
higher fetters: 6. craving for existence in the Form World
(rupa-raga), 7. craving for existence in the Formless World
(arupa-rdga) (see p. 42 for more about these), 8. conceit ( mdna ), 9.
restlessness ( uddhacca ), 10. ignorance ( avijjd ). For such a one, the
task has b$en completed, and that person will attain final
Nibbana 'without remainder' at death.

It should perhaps be added that there are two different ideas
that are widely circulated in the East. One is that in this
degenerate age it is not possible to become an Arahant. The
other, less pessimistic view is that while lay persons can attain
to the first three paths, only monks can become Arahants. There
is no scriptural authority for either idea. It should also be
mentioned that the Arahant ideal is one that is perfectly valid
for all schools of Buddhism. Likewise, the concept of the
Bodhisattva, who renounces the enjoyment of Nirvana in order
to bring all beings to enlightenment, which is considered the
hallmark of the Mahayana schools as opposed to the Hlnayana, 3
in fact exists in Theravada Buddhism as well. The difference of
schools is one of emphasis, and does not constitute the un-
bridgeable gap imagined by some, chiefly in the West. But it
cannot be our task to enter further into these matters here.

Nibbana or Nirvana

The Sanskrit form is better known in the West than the Pali
Nibbana. There are, not surprisingly, many misapprehensions
about this. In fact it has been said by one witty scholar that all
we have to go on is our misconception of Nirvana, because
until we have realised it we cannot know it as it really is. But if
we cannot say much about what it is, we can at least say
something about what it is not. Robert Caesar Childers, in his
famous and still useful Pali dictionary (1875), devoted a whole
long article, in fact a short treatise, to proving to his own
satisfaction that Nibbana implies total extinction, and this
view, though certainly erroneous, is still to be met with among
some Western scholars. And yet, it would be odd indeed if
Buddhists were supposed to have to tread the entire path right
up to the attainment of Arahantship merely in order to finish

28 The Long Discourses of the Buddha

up with that total obliteration which the materialists, and many
ordinary people today, assume to occur for all of us, good, bad
and indifferent, at the end of our present life. It is true, some
colour is given to this idea by the etymology of the term ( nir +
\/W = 'blowing out' as of a lamp). Contrasted with this,
however, we find other very different descriptions of Nibbana.
Thus in Sutta 1.3.20 it is used for 'the highest happiness',
defined as the indulgence in the pleasures of the five senses —
obviously a non-Buddhist use of the word, though it is not
otherwise attested in pre-Buddhist sources. We thus find two
apparently contradictory meanings of Nibbana: 1. 'extinction',
2. 'highest bliss'. And while these were wrongly used in the
examples quoted, they both occur in authentic texts.

In considering this problem, it is as well to note the words of
the Venerable Nyanatiloka in his Buddhist Dictionary:

One cannot too often and too emphatically stress the
fact that not only for the actual realization of the goal
of Nibbana, but also for a theoretical understanding
of it, it is an indispensable preliminary condition to
grasp fully the truth of Anatta, the egolessness and
insubstantiality of all forms of existence. Without
such an understanding, one will necessarily miscon-
ceive Nibbana — according to one's either mater-
ialistic or metaphysical leanings - either as anni-
hilation of an ego, or as an eternal state of existence
into which an Ego or Self enters or with which it
merges.

What this in effect means is that in order to 'understand'
Nibbana one should have 'entered the Stream' or gained First
Path, and thus have got rid of the fetter of personality-belief.
While scholars will continue to see it as part of their task to try
to understand what the Buddha meant by Nibbana, they
should perhaps have sufficient humility to realise that this is
something beyond the range of purely scholarly discussion. In
the systematisation of the Abhidhamma (see p. 52), Nibbana is
simply included as the 'unconditioned element' ( asankhata -
dhdtu), but with no attempt at definition. Nibbana is indeed the

Introduction 29

extinction of the 'three fires' of greed, hatred and delusion, or
the destruction of the 'corruptions' ( dsava ) of sense-desire,
becoming, wrong view and ignorance. Since the individual
'self' entity is not ultimately real, it cannot be said to be
annihilated in Nibbana, but the illusion of such a self is des-
troyed.

Very oddly, in the Pali-English Dictionary, it is said that
Nibbana is 'purely and simply an ethical state ... It is therefore
not transcendental.' In fact it is precisely the one and only
transcendental element in Buddhism, for which very reason no
attempt is made to define it in terms of a personal god, a higher
self, or the like. It is ineffable. It can, however, be realised, and
its realisation is the aim of the Buddhist practice. While no
description is possible, positive references to Nibbana are not
lacking: thus at Dhammapada 204 and elsewhere it is called 'the
highest bliss' ( paramam sukham ), and we may conclude this
brief account with the famous quotation from Udana 8.3:

There is, monks, an Unborn, Unbecome, Unmade,
Uncompounded ( ajatam abhutam akatam asankha-
tam ). If there were not this Unborn . . ., then there
would be no deliverance here visible from that
which is bom, become, made, compounded. But
since there is this Unborn^ Unbecome, Unmade, Un-
compounded, therefore a deliverance is visible from
that which is bom, become, made, compounded.

This is, at the same time, perhaps the best answer we can give
concerning the Upanisadic Atman. Buddhism teaches no such
thing— nevertheless the above quotation could certainly be
applied to the Atman as understood in Vedanta, or indeed to the
Christian conception of God. However, to the followers of those
faiths it would be an insufficient description, and the additions
they would make would for the most part be unacceptable to
Buddhists. It can, however, be suggested that this statement
represents the fundamental basis of all religions worthy of the
name, as well as providing a criterion to distinguish hue
religion from such surrogates as Marxism, humanism and the
like.

30 The Long Discourses of the Buddha
The Three Marks (tilakkhana)

The formula of the three marks (also referred to as 'signs of
being', 'signata', etc.) is found in many places (in expanded,
versified form Dhammapada 277 9 ). It runs.

1. 'All sankharas 4 (compounded things) are impermanent': Sab-
be sankhdra aniccd

2. 'All sankharas are unsatisfactory': Sabbe sankhara dukkha

3. 'All dhammas (all things including the unconditioned) are
without self': Sabbe dhamma anattd

The first and second of these marks apply to all mundane
things, everything that 'exists' ( sankhdra in its widest sense).
The third refers in addition to the unconditioned element
( 1 a-sankhata , that is, not a sankhdra , thus Nibbana). This does not
'exist' (relatively), but IS.

Thus, nothing lasts for ever, all things being subject to change
and disappearance. Nothing is completely satisfactory: dukkha ,
conventionally rendered 'suffering', has the wide meaning of
not satisfying, frustrating, painful in whatever degree. Even
pleasant things come to an end or cease to attract, and the
painful aspect of life is too well-known and ubiquitous to need
discussion.

The first two marks can perhaps be appreciated without too
much effort, even though their profound penetration is mpre
difficult. It is the third mark that has provoked much con-
troversy and misunderstanding.

An-attd (Skt. an-atman) is the negative of attd/dtman 'self'. So
much is clear. In ordinary usage atta is a pronoun used for all
persons and genders, singular and plural, meaning myself ,
'herself', 'ourselves', 'themselves', etc. It has no metaphysical
implications whatsoever. This, then, is the self of daily life,
which has a purely relative and conventional reality if only
because it is an almost indispensable expression in everyday
speech. As a noun, atta to the Buddhist means an imaginary
entity, a so-called 'self', which is not really there. The five
khandhas or aggregates, the various parts that make up our
empirical personality (see Sutta 22, verse 14), do not constitute
a self, either individually or collectively. Our so-called 'self.

Introduction 31

then, is something bogus. It is, however, a concept that we d i n g
to with great tenacity. See further, p. 32.

It was said earlier that any theory that the Buddha taught
such a doctrine as the Upanisadic Higher Self can only be said
to fly in the face of the evidence. This is borne out by the third
mark: all dhammas are without self. The term dhamma here
includes Nibbana, the Buddhist ultimate. Thus this is expressly
stated not to be any kind of 'Higher Self'. There are those who
believe that what the Buddha taught and what the Upanisads
taught must agree. Be that as it may at some deeper level, the
expression is certainly different. It is arguable that the Buddha
considered the term 'self', which to him was something evanes-
cent, to be ludicrously inappropriate to the supreme reality,
whatever its nature. To pursue such arguments as this any
further is surely fruitless.

Levels of Truth

An important and often overlooked aspect of the Buddhist
teaching concerns the levels of truth, failure to appreciate which
has led to many errors (see n. 220). Very often the Buddha talks
in the Suttas in terms of conventional or relative truth ( sammuti -
or vohdra-sacca), according to which people and things exist
just as they appear to the naive understanding. Elsewhere,
however, when addressing an audience capable of appreciating
his meaning, he speaks in terms of ultimate truth ( paramattha -
sacca ), according to which 'existence is a mere process of
physical and mental phenomena within which, or beyond
which, no real ego-entity nor any abiding substance can ever be
found' ( Buddhist Dictionary under Paramattha). In the
Abhidhamma, the entire exposition is in terms of ultimate
truth. It may also be observed that many 'Zen paradoxes' and
the like really owe their puzzling character to their being put in
terms of ultimate, not of relative truth. The full understanding
of ultimate truth can, of course, only be gained by profound
insight, but it is possible to become increasingly aware of the
distinction. There would seem in fact to be a close parallel in
modem times in the difference between our naive world-view
and that of the physicist, both points of view having their use

32 The Long Discourses of the Buddha

in their own sphere. Thus, conventionally speaking, or accord-
ing to the naive world-view, there are solid objects such as
tables and chairs, wiiereas according to physics the alleged
solidity is seen to be an illusion, and whatever might turn out to
be the ultimate nature of matter, it is certainly something very
different from that which presents itself to our senses. Howev-
er, when the physicist is off duty, he or she makes use of solid
tables and chairs just like everyone else.

In the same way, all such expressions as T, 'self' and so on
are always in accordance with conventional truth, and the
Buddha never hesitated to use the word attd 'self' (and also with
plural meaning: 'yourselves', etc.) 5 in its conventional and
convenient sense. In fact, despite all that has been urged to the
contrary, there is not the slightest evidence that he ever used it
in any other sense except when critically quoting the views of
others, as should clearly emerge from several of the Suttas here
translated.

In point of fact, it should be stressed that conventional truth
is sometimes extremely important. The whole doctrine of karma
and rebirth has its validity only in the realm of conventional
truth. That is why, by liberating ourselves from the viewpoint
of conventional truth we cease to be subject to karmic law.
Objections to the idea of rebirth in Buddhism, too, are some-
times based on a misunderstanding of the nature of the two
truths. As long as we are unenlightened 'worldlings', our minds
habitually operate in terms of 'me' and 'mine', even if in theory
we know better. It is not until this tendency has been complete-
ly eradicated that full enlightenment can dawn. At Samyutta
Nikaya 22.89 the Venerable Khemaka, who is a Non-Returner,
explains how 'the subtle remnant of the 'I'-conceit, of the
T-desire, an unextirpated lurking tendency to think: 'I am",
still persists even at that advanced stage.

Probably the best account of the Buddha's attitude to truth is
given by Jayatilleke in The Early Buddhist Theory of Knowledge
(1963, 36iff.). It may be mentioned that for those who find this
work hard going, his second, posthumous book. The Message of
the Buddha (1975), makes for easier reading. Jayatilleke has been
attacked for equating the philosophy of Buddhism too closely

Introduction 33

with the modem school of logical positivism. In this connection
it is perhaps best to let him speak for himself:

The Buddha, again, was the earliest thinker in his-
tory to recognise the fact that language tends to
distort in certain respects the nature of reality and to
stress the importance of not being misled by linguis-
tic forms and conventions. In this respect, he fore-
shadowed the modem linguistic or analytical philo-
sophers. ( The Message of the Buddha, 33).

It seems hard to find any fault with that. Jayatilleke goes on:

He was the first to distinguish meaningless ques-
tions and assertions from meaningful ones. As in
science he recognised perception and inference as
the twin sources of knowledge, but there was one
difference. For perception, according to Buddhism,
included extra-sensory forms as well, such as tele-
pathy and clairvoyance. Science cannot ignore such
phenomena and today there are Soviet as well as
Western scientists, who have admitted the validity
of extra-sensory perception in the light of ex-
perimental evidence.

Probably most readers will concede the possibility that the
Buddha knew a few things which modem science is only now
beginning to discover, or accept. We will leave it at that.

Kamma

The Sanskrit form of this word, karma, is more familiar to
Westerners, but as its meaning in non-Buddhist contexts is not
necessarily always the same as in Buddhism, there is some
advantage in using the Pali form kamma here. The literal
meaning of the word is 'action', and at Anguttara Nikaya 6.63
the Buddha defines it as volition ( cetana ). It is therefore any
deliberate act, good or bad (in Pali kusala 'skilful, wholesome' or
akusala 'unskilful, unwholesome'). A good act will normally
lead to pleasant results for the doer, and a bad act to unpleasant

34 The Long Discourses of the Buddha

ones. The correct Pali (and Sanskrit) word for such results is
vipdka ('ripening'), though karma/kamma tends in practice to
be used loosely for the results as well as the deeds that pro-
duced them — even sometimes by those who really know
better. But it is as well to be aware of the correct distinction.

The question is sometimes asked whether there is free-will
in Buddhism. The answer should be clear: each karmic act is
the exercise of a choice, good or bad. Thus though our actions
are limited by conditions, they are not totally determined.

In this computerised age, it may be helpful to some to think
of kamma as 'programming' our future. Thus the 'karma-
formations' ( sahkhdras ) mentioned below are the 'programme'
which we have — through ignorance — made in past lives. The
aim of the practice, of course, is to get beyond all kamma. An
account of how to progress towards this aim is given in many
Suttas, and especially in the first division of the Digha Nikaya.

The Twelve Links of the Chain of Dependent Origination

This famous formulation is found in many places in the Canon,
and is also represented visually in Tibetan thangkas in the form
of a twelve-spoked wheel. The Pali term paticca-samuppada (Skt.
pratitya-samutpdda) is usually rendered 'dependent origination',
though Edward Conze preferred 'conditioned co-production'. It
has been much debated by Western scholars, some of whom
produced some strange theories on the subject. The usual
formulation is as follows:

1. Ignorance conditions the 'Karma-formations' ( avijjd -
paccayd sankhdrd)

2. The Karma-formations condition Consciousness ( sankhdra -
paccayd vihndnam )

3. Consciousness conditions Mind-and-Body (lit. 'Name-and-
Form': vihhdna-paccayd ndma-rupahi)

4. Mind-and-Body conditions the Six Sense-Bases ( nama -
rupa-paccayd saldyatanam )

5. The Six Sense-Bases condition Contact (s alayatana-paccayd
phasso )

6. Contact conditions Feeling ( phassa-paccayd vedana )

7. Feeling conditions Craving ( vedana-paccaya tanha)

Introduction 35

8. Craving conditions Clinging ( tanha-paccayd upadanam)

9. Clinging conditions Becoming ( upddana-paccayd bhavo )

10. Becoming conditions Birth ( bhava-paccayd jdti)

11. Birth conditions (12) Ageing- and-Death (jati-paccaya jara-
maranam).

This is best understood if taken in reverse order. In Sutta 15,
verse 2 the Buddha says to Ananda: 'If you are asked: "Has
ageing-and-death a condition for its existence?" you should
answer: "Yes. "If asked: "What conditions ageing-and-death?"
you should answer: "Ageing-and-death is conditioned by
birth"', and so on. Thus, if there were no birth, there could be
no ageing-and-death: birth is a necessary condition for their
arising.

According to the usual view, which is certainly correct but
perhaps not the only way of regarding the matter, the twelve
links ( nidanas ) are spread over three lives: 1—2 belonging to a
past life, 3—10 to this present life, and 11 — 12 to a future life.
Thus the development of our 'karma-formations' or behaviour
patterns is due to past ignorance (that is, the fact that 'we' are
not enlightened). These patterns condition the arising of a new
Consciousness in the womb, on the basis of which a new
psycho-physical complex ( ndma-rupa ) comes into being, equip-
ped with the six sense-bases (of sight, hearing, smelling, tasting
and touching, with mind as the sixth sense). Contact of any of
these with a sense-object (sight, sound, etc.) produces feeling,
which may be pleasant, unpleasant or neutral. On the basis of
pleasant feeling, desire or craving arises. The links from con-
sciousness to feeling are the results of past actions ( vipdka ),
whereas craving, clinging and the process of becoming are
volitional (that is, kamma), and will therefore have results for the
future. In fact they set in train the same process of (re)birth (due
to ignorance) that we witnessed before, and birth must inevit-
ably lead to death. This is the continuous process in which we,
as unenlightened beings, are caught up.

Curiously, in the Digha Nikaya we do not find the twelve
links. The steps from feeling to ageing-and-death are men-
tioned in Sutta 1, verse 3.71, while in the two main expositions
in this book, the process in reverse is traced back only to its

36 The Long Discourses of the Buddha

starting-point in this life, that is, to consciousness and mind-
and-body, which are said to condition each other mutually.
Thus, in Sutta 14, we have a set of ten steps instead of the usual
twelve, while in Sutta 15, still more remarkably, the six sense-
bases are omitted, thus making a total of only nine links. In
other parts of the Canon there are occasional expansions
beyond the twelve links give here, but this is the standard
formula. It seems that the repeaters ( bhdnakd ) of the Digha had a
tradition of their own to which they firmly adhered.

While we should certainly not make Ananda's mistake (Sutta
15, verse 1) of thinking the whole thing easy to understand, we
can get some general grasp of it, especially if we regard the links
in reverse order, which is the way the Buddha explained it to
Ananda. At least we shall find that it is not so arbitrary or
nonsensical as some Western scholars have supposed.

Rebirth

There are some people in the West who are attracted in many
ways to Buddhism, but who find the idea of rebirth a
stumbling-block, either because they find it distasteful and/or
incredible in itself, or in some cases because they find it hard to
reconcile with the 'non-self' idea. Some such considerations as
any of these sometimes even lead people to declare that the
Buddha did not actually teach rebirth at all, or that if he did so,
this was only for popular consumption, because his hearers
could not have accented the truth. All such views are based on
various kinds of misunderstanding.

It should be noted, incidentally, that Buddhists prefer to
speak, not of reincarnation, but of rebirth. Reincarnation is the
doctrine that there is a transmigrating soul or spirit that passes
on from life to life. In the Buddhist view we may say, to begin
with, that that is merely what appears to happen, though in
reality no such soul or spirit passes on in this way. In Majjhima
Nikaya 38 the monk Sati was severely rebuked for declaring
that 'this very consciousness' transmigrates, whereas in reality
a new consciousness arises at rebirth dependent on the old.
Nevertheless there is an illusion of continuity in much the same
way as there is within this life. Rebirth from life to life is in
principle scarcely different from the rebirth from moment to

Introduction yj

moment that goes on in this life. The point can be intellectually
grasped, with a greater or less degree of difficulty, but it is only
at the first path-moment, with the penetration of the spurious
nature of what we call self, that it is clearly understood without
a shadow of doubt remaining.

It cannot be the purpose of this book to argue in favour of a
belief in rebirth, but sceptics might do well to read Rebirth as
Doctrine and Experience by Francis Story (Buddhist Publication
Society 1975), which has an introduction by Ian Stevenson,
Carlson Professor of Psychiatry in the University of Virginia.
This book contains some case-histories from Thailand and
elsewhere which are difficult to explain except on the rebirth
hypothesis, and Prof. Stevenson, too, has published several
volumes of research-findings of a similar nature from various
parts of the world. It may be that the excessive credulity which
characterised some previous ages has, in the present time,
given way to equally excessive scepticism.

Cosmology ^

If we even provisionally accept the idea of rebirth, this almost
necessarily requires acceptance of some kind of spirit-world or
worlds. In the Buddhist scriptures we find a scheme of post-
mortem worlds which, while having much in common with
general Indian ideas, is in many of its details unique. Here,
there are no eternal heavens or hells, though some of both are
said to be tremendously long-lasting; but all is in an eternal flux
in which worlds and world- systems are bom and perish, and
living beings are continually bom, die and are reborn according
to their karmic deserts. It is a grandiose, but ultimately frighten-
ing and horrifying vision. Deliverance from it is only possible
through the insight engendered by following the path taught
by one of the Buddhas who occasionally arise on the scene. For
those who fail to gain this insight there can be a happy rebirth
for a long time in one of the temporary heaven-worlds, but no
permanent deliverance from the perils of birth-and-death. This
is samsdra or cyclic existence, the 'on-faring'.

All existence in the various realms of samsara is in one of the
three worlds: the World of Sense-Desires ( kdma-loka ), the World
of Form (or the 'fine-material world': rupa-loka) and the Form-

Introduction

38 The Long Discourses of the Buddha

less (or 'immaterial') World ( ariipa-loka ), the latter two of which
are inhabited by those who have attained, in this life, the
corresponding mental absorptions (jhdnas) frequently described
in the texts. Beyond all this lies the realm of the Supramundane
( lokuttara ) or Nibbana — the 'other shore', the only secure
haven. And this, though it can be experienced, cannot be
described.

There are thirty-one states in which, it is said, one can be
reborn, distributed over the three worlds. The lowest of the
three, the World of Sense-Desires, consists of the first eleven
states, of which human rebirth is the fifth. Below this are the
fourfold 'states of woe': hells, the world of asuras (sometimes
rendered 'titans'), of hungry ghosts ( petas ), and of animals,
while above it are the six lowest heavens. Above these are the
sixteen heavens of the World of Form, and above these again
the four heavens of the Formless World.

Special importance attaches to the human condition, since it
is next to impossible to gain enlightenment from any other
sphere than this: the realms below the human are too miser-
able, and those above it too happy and carefree for the neces-
sary effort to be easily made.

The list as it stands show signs of late elaboration, but many
of the spheres shown, or their inhabitants, are mentioned in the
Suttas of this collection.

THE THIRTY-ONE ABODES
( Reading from below)

The Formless World

Arupa-loka

31. Sphere of Neither-

31. Nevasahnanasahriayatanupaga

Perception-Nor-Non-

deva

Perception (devas of)

30. Sphere of No-Thingness

30. Akiricahriayatanupaga

(devas of)

deva

29. Sphere of Infinity of Con-

29. Virinanaricayatanupaga

sciousness (devas of)

deva

28. Sphere of Infinity of Space

28. Akasanancayatanupaga

(devas of)

deva

The World of Form

Rupa-loka

27. Peerless devas

27.

Akanittha deva

26. Clear-Sighted devas

26.

Sudassi deva

25. Beautiful (or Clearly Visi-

25-

Sudassa deva

ble) devas

24. Untroubled devas

24.

Atappa deva

23. Devas not Falling Away

23.

Aviha deva

22. Unconscious beings

22.

Asaririasatta

21. Very Fruitful devas

21.

Vehapphala deva

20. Devas of Refulgent Glory

20.

Subhakinna deva

19. Devas of Unbounded Glory 19.

Appamanasubha deva

18. Devas of Limited Glory

18.

Parittasubha deva

17. Devas of Streaming

* 7 -

Abhassara deva

Radiance

16. Devas of Unbounded

16.

Appamanabha deva

Radiance

15. Devas of Limited

15 -

Parittabha deva

Radiance

14. Great Brahmas

14.

Maha Brahma

13. Ministers of Brahma

13.

Brahma-Purohita deva

12. Retinue of Brahma

12.

Brahma-Parisajja deva

The World of Sense-Desires

Kama-loka

11. Devas Wielding Power

11.

Paranimmita-vasavatti

over Others' Creations

deva

10. Devas Delighting in Crea-

10.

Nimmanarati deva

tion

9. Contented devas

9 -

Tusita deva

8. Yama devas

Yama deva

7. The Thirty-Three Gods

7 -

Tavatimsa deva

6. Devas of the Four Great

Catumaharajika deva

Kings

5. THE HUMAN WORLD

5 -

MANUSSA LOKA

4. The animal world

4 -

Tiracchana Yoni

3. The world of hungry

3 -

Peta Loka

ghosts

2. The asuras ('titans')

Asura

1. Hells

Niraya.

40 The Long Discourses of the Buddha

EXPLANATIONS OF THE THIRTY-ONE ABODES

The World of Sense Desires

1. Hells. The hell-states are often rendered 'purgatory' to indi-
cate that they are not eternal. See n.244. Descriptions of the
hells, their horrors and the length of time supposedly spent
there, became increasingly lurid as time went on. In the Digha
Nikaya there are no such descriptions, the kind and duration of
suffering in such 'states of woe' being left quite vague. Jaya-
tilleke ( The Message of the Buddha, 251) quotes from the Samyut-
ta Nikaya 36.4 (= S iv.206):

When the average ignorant person makes an asser-
tion that there is a Hell ( patdla ) under the ocean, he
is making a statement that is false and without basis.

The word 'hell' is a term for painful bodily sensa-
tions.

This certainly deserves more credence as a saying of the Bud-
dha than the late Suttas Majjhima Nikaya 129, 130. See also
Visuddhimagga i3-93ff. for more on the first four abodes.

2. Asuras. See n.512. Rebirth among the asuras or titans is
sometimes omitted from the list of separate destinations. In the
Mahayana tradition they are often regarded more favourably
than in the Pali Canon — perhaps a reminiscence of their earlier
status as gods.

3. Hungry ghosts. -These unhappy creatures are depicted with
enormous bellies and tiny mouths. They wander about the
world in great distress, which can, however, be alleviated by
generous offerings. The Petavatthu, the seventh book of the
Khuddaka Nikaya and one of the latest portions of the Canon,
has many strange tales about them.

4. The animal world. The animal kingdom, together with the
human realm, constitutes the only realm of beings normally
visible to human sight and therefore indisputably existing
(Ajita Kesakambali, like any modem rationalist, disbelieved in
all the rest). There are those today in the West who object
strongly to the idea that the Buddha taught that we can be
reborn as animals, though at first sight the evidence is all
against them. However, since tiracchana, normally meaning

Introduction 41

'animal', is used in Sutta 1 in the compounds tiracchana-kathd,
tiracchdna-vijjd, meaning 'low talk', 'base art', it is just possible
that as a 'destination' for humans tiracchana-yoni can be taken
as a low rebirth. Some confirmation is provided by the case of
Khorakkhattiya (Sutta 24, verse 9 and n.244).

5. The human world. Rebirth as a human being is regarded as
a great opportunity which should be seized, since it may not
easily recur, and it is almost impossible to 'enter the Stream'
and so start on the path to Nibbana from any other condition
(but see n.6oo). Beings in the states below the human are too
miserable, fearful and benighted, and those above it are too
happy to make the necessary effort. In the human world we
encounter both joy and sorrow, often very evenly balanced, and
it is also possible to attain to a state of equanimity which is
favourable to progress. Nevertheless, most human beings are
very much under the sway of sense-desires, as indeed are the
inhabitants of the worlds immediately above this one.

6. The Realm of the Four Great Kings. These kings are the
guardians of the four quarters, and a lively account of existence
on their plane is given in Sutta 20, to which reference should be
made. The beings from here on are called devas, or in some
cases alternatively Brahmas. Various kinds of non-human
beings, not all of whom are beneficent, are supposed to be
located in or associated with this realm, and are mentioned in
Sutta 20. Since the inhabitants of this sphere (especially the
gandhabbas, heavenly musicians and attendants on the kings
and their followers) are still addicted to sense-pleasures, it is
considered disgraceful for a monk to be reborn there. However,
as we are told in Sutta 21, verse 11, it is possible for such to
progress to a much higher plane if they make the effort.

7. The Thirty-Three Gods. Their heaven had once been the
abode of the asuras, who had been expelled from it. No list of
the thirty-three exists, but their chief is Sakka (Sankrit Sakra),
who is either a reformed Indra or, as Rhys Davids considered, a
Buddhist replacement for him. Many good people were reborn
in this realm.

8. Ydma devas. These devas are usually only mentioned in
passing. The name is said to mean 'those who have attained to
divine bliss', but may also relate to Yama, king of the dead.

Introduction 43

42 The Long Discourses of the Buddha

9. Contented devas. It is in their heaven that Bodhisattas
reside before their last birth, and Once-Retumers are also
sometimes bom here.

10, 11. Devas Delighting in Creation; devas Wielding Power over
Others' Creations. The former can create any shape they like, the
latter delight in things created by others, to get them in their
power. These two are the highest in the World of Sense Desires.

The World of Form (Fine-Material World)

12. The Retinue of Brahma. The inhabitants of abodes 12—21 are
known as devas or Brahmas. Rebirth in these worlds is depen-
dent on experience of the lower jhanas as well as moral be-
haviour. Those who live in them are free from sensual desire,
though in most cases only by suppression through the jhanas,
not by eradication.

13—14. Ministers of Brahma and Great Brahmas. See below.

15—21. These are all worlds in which those who have experi-
enced the lower jhanas may be reborn according to their
development: thus the highest sphere, number 21, is inhabited
by those who have had a strong experience of the fourth jhana,
and so on downwards.

22. Unconscious beings. See n.65.

23—27. These are the Pure Abodes in which Non-Returners
are reborn, and whence they gain Nibbana without returning
to earth.

The Formless World (Immaterial World)

28—31. These correspond to the four higher jhanas of the
Formless World,, and rebirth in these realms depends on the
attainment of these jhanas, as for numbers 12—21. Gotama
attained to the Sphere of No-Thingness under his first teacher,
Alara Kalama, and to the Sphere of Neither-Perception-Nor-
Non-Perception under his second teacher Uddaka Ramaputta.
He thus reached the highest state attainable without breaking
through to the Supramundane (lokuttara) which is "beyond the
Three Worlds'.

SOME NAMES AND DESIGNATIONS
Brahma

In Buddhism there is not one Brahma or Great Brahma but
many, and they are not immortal. The origin of the belief in
Brahma as creator of the world is given in Sutta 1, verse 2.2ff.,
and a satirical picture of the boastful Great Brahma (who
nevertheless is a true follower of the Buddha) is given in Sutta

11. But though not almighty or eternal, Brahmas are powerful
and benevolent beings who are still believed, in Oriental
Buddhist countries, to be able to bestow mundane favours (for
example the Brahma shrine outside the Erawan Hotel in Bang-
kok). One Great Brahma, Sahampati, begged the newly-
enlightened Buddha to teach those who had "little dust on their
eyes'.

There is no certain or even probable trace of the neuter
Brahman in Pali scriptures. In Sutta 13 two young Brahmins
consult the Buddha on how to attain to 'union with Brahma' or
more correctly "fellowship with Brahma'. Rhys Davids has been
accused of mistranslating sahavyatd here as 'union', thus im-
plying a mystical union rather than merely belonging to the
company of Brahma. But the Brahmins had explained to the
Buddha that they were puzzled because different teachers
interpreted the path to Brahma in different ways. Thus both
interpretations may well be implied here.

Buddha

This is of course a generic term, not a proper name: Gotama
was "the Buddha', not just "Buddha' (the same should apply to
Christ "the Anointed', but usage is against this). It is a past
participle form meaning 'awakened', thus 'enlightened'. Bud-
dhas appear at vast intervals of time. Besides the fully-
enlightened Buddha who teaches Dhamma to the world
( Samma-Sambuddha ) there is the "private Buddha' ( Pacceka -
Buddha), who is enlightened but does not teach. As time went
on, a more and more elaborate Buddhology developed, the first
beginnings of which can be seen here in Sutta 14. It was under
the Buddha DIpankara, vast ages ago, that the Brahmin

44 The Long Discourses of the Buddha

Sumedha first made the determination to become a Buddha,
which he finally did as the historical Buddha Gotama. See
especially Sutta 14.

Deva

This word is difficult to translate, and in general I have retained
the Pali form, though in the case of the Thirty-Three Gods I
have called them such, since they constitute something of a
pantheon like that found in ancient Greece and elsewhere, even
though few of them are individually named. As will be seen
from the table, the term deva is applied to the inhabitants of all
or any of the states above the human, though those in the
World of Form can also be called Brahma - a term which is
probably better restricted to the inhabitants of realm No. 14.
The etymological meaning of deva is 'bright, shining' (related to
Latin deus, dfvus), but the word is popularly associated with the
root div 'to play'.

Devas are said to be of three kinds: 1. Conventional, that is,
kings and princes, who are addressed as 'Deva!' (hence the
Indian idea of the 'god-king' — a title adopted by the kings of
Cambodia but misapplied in modem times to the Dalai Lama!),
2. purified, that is, Buddhas and Arahants, and 3. spontaneous-
ly bom ( uppattideva ), that is, devas in the sense as used here.
Besides the form deva (which is uncommon in the third sense
in the singular), we find the abstract noun devata used much
like 'deity' in English. It should be noted that though this noun
is grammatically feminine, it does not necessarily imply female
sex. When it is wished to indicate the sex, the words devaputta
'deva's son' and devadhita 'deva's daughter' may be used,
though as most devas are spontaneously reborn this should not
be taken literally (however, there are some indications of sexual
reproduction occurring in the lowest heavens: we learn from
Suttas 20 and 21 that the gandhabba chief Timbaru had a
daughter).

Devas have all been human, and may be reborn again in
human form, which in fact would be good fortune for them, as
it is so much easier to gain enlightenment from the human
state. In view of their former human state, it has been suggest-

Introduction 45

ed that they are not unlike spirits (in the Spiritualist sense);
another suggested translation is 'angels', but on the whole it
seemed best (with one slight exception noted) to retain the Pali
term for these beings. (The word Devachan used by Theoso-
phists is not in fact derived from deva, but is the Tibetan word
bde-ba-can 'land of bliss', rendering the Sanskrit Sukhdvatt.)

Gandhabbas

Celestial musicians (see Suttas 20, 21), subject to Dhatarattha,
the Great King of the East, they act as attendants on the devas,
and are still much addicted to sense-pleasures.

It was formerly thought that gandhabbas also presided at
conception, but this is due to a misunderstanding of a passage
in Majjhima Nikaya 38 where it is stated that a 'gandhabba'
must be present in addition to a man and a woman for
conception to take place. The word here means, as the commen-
taries explain, 'being about to be bom', that is the new con-
sciousness arising dependent on that of a being who has died.

Garudds

These are giant birds, ever at war with the nagas (except when,
under the Buddha's influence, a truce is called: Sutta 20, verse
11). The garuda ( khruth ) is the royal badge of Thailand. In
Indian legend, Visnu rode on a garuda.

Nagas

The most interesting and difficult of the various classes of
non-human beings. Basically the term seems to apply to snakes,
in particular the king cobra, but nagas are also associated with
elephants, probably on account of the snake- like hunk. They are
very wise and powerful, though they suffer terribly from the
attacks of the garudas. The term is often used for a great man,
including the Buddha. But as Malalasekera writes ( Dictionary of
Pali Proper Names ii, 13 55): 'In the accounts given of the nagas,
there is undoubtedly great confusion between the nagas as
supernatural (sic!) beings, as snakes, and as the name of certain
non-Aryan tribes, but the confusion is too difficult to unravel.'

46 The Long Discourses of the Buddha
Tathagata

The word generally used by the Buddha in referring to himself
or to other Buddhas, though it seemingly can apply to any
Arahant. Etymologically it means either — tathd-dgata Thus
come 7 or tathd-gata 'thus gone'. It would seem to be a way of
indicating that 'he who stands before you' is not like other
beings. For commentarial explanations, see Bhikkhu Bodhi's
separate translation of Sutta 1 (see n.n). The Digha commen-
tury (see p. 50) gives no fewer than eight different explanations,
and the Mahayana schools have many more.

Yakkhas

Yakkhas, who are subject to Vessavana, Great King of the
North, are curiously ambivalent creatures, for reasons explained
in Sutta 32, verse 2. Some are believers in the Buddha, but
others, not wishing to keep the precepts, are hostile to the
Dhamma, and they are in fact in the majority. Among the 'good
yakkhas', however, we find (Sutta 19) Janavasabha, who had
been King Bimbisara of Magadha and a Stream- Winner! Later
tradition insists more and more on the bad side of the yakkhas,
who come to be regarded as ogres or demons pure and simple
— with the female of the species being more deadly than the
male.

THE PALI CANON

According to tradition, the text of the Pali Canon was settled at
a Council held at Rajagaha immediately after the Teacher's
passing, having been memorised by leading Elders, who were
highly realised practitioners of the Dhamma. In fact it is clear
that the collection as we have it originated over a longer period.
The Canon was preserved in oral form until the first century
B.C., when it became apparent that the sacred texts might
vanish from the earth if they were not recorded in writing. They
were accordingly written down under King Vattagamani at this
time in Sri Lanka, though some portions may already have
been committed to writing earlier. The feat of memory involved

' Introduction 47

in preserving such an extensive body of text orally for so long
may seem extraordinary to us, but was quite usual in ancient
India. Writing was certainly known in India in the Buddha's
time, but was not used for such purposes. It must, however, be
remembered that in the course of forty-five years the Buddha
preached, doubtless often in a standardised form (see p. 49), to
many thousands of people, and that many of the monks and
nuns had trained minds and memories, and will have known
full well the meaning of what they were repeating.

From about the time of the Second Council, held at Vesali a
century after the Buddha's passing, we hear of divisions and
the formation of sects within the Order. This led eventually to
the rise of the Mahayana schools. An up-to-date account of
these developments can be found in A.K. Warder's Indian
Buddhism. Here we need merely note that the Theravada type of
Buddhism was carried early to Ceylon, and later to Burma,
Thailand and other parts of south-east Asia, whereas the forms
of Buddhism that spread to Tibet, China, Japan and other more
northerly regions were of the developed, Mahayana type. Por-
tions of the early scriptures of some of the schools that arose
have been preserved, either in Sanskrit or, very often, in
Chinese and/or Tibetan translations. The Sanskrit of these texts
is often very bad, but the attempt was clearly made to lend
dignity to the teaching by using the classical language. We thus
find that Buddhist terms are found in both Pali and Sanskrit
forms, and while the Pali terms are doubtless older, the Sanskrit
forms are sometimes better known to the Western reader. Thus
Sanskrit karma is more often used by Westerners than Pali
kamma, Sanskrit dharma and nirvana than Pali dhamma and
nibbdna.

THE PALI LANGUAGE

Strictly speaking, the word Pali means 'text'. But the expression
Pdlibhdsd, meaning 'language of the texts', was early taken to be
the name of the language itself. Its use is practically confined to
Buddhist subjects, and then only in the Theravada school. Its
exact origins are the subject of learned debate. While we cannot

48 The Long Discourses of the Buddha

go too deeply into the matter here, it may be said that the
traditional equation with the language of the ancient kingdom
of Magadha, and the assertion that Pali is, literally and precise-
ly, the language spoken by the Buddha himself, cannot be
sustained. All the same, the language the Buddha actually spoke
was in all probability not very different from Pali.

From the point of view of the non- specialist, we can think of
Pali as a kind of simplified Sanskrit. Its development, like that
of other early Indian dialects, can be thought of as similar to an
early form of Italian just breaking away from Latin. A close
parallel is found in the word for 'seven', where Latin septem has
become Italian sette, the pt being simplified by assimilation to
ft. The Sanskrit equivalent sapta is in Pali satta, and similar
types of simplification are found in hundreds of words. The
grammar, too, has been slightly simplified, though not nearly so
much as that of Italian. 6 But the two languages are still so close
that it is possible to convert whole passages of Sanskrit into Pali
simply by making the necessary mechanical transpositions. 7
See p. 17 for more details about the relationship between Pali
and Sanskrit.

THIS TRANSLATION

The text on which this translation is based is the Pali Text
Society edition by T.W. Rhys Davids and J.E. Carpenter (3
volumes, 1890— 1910)? 8 I have made some slight use of the Thai
translation as well as of Franke's German one, and have also
made a few corrections following the Ven. Buddhadatta, Nana-
moli and others, as indicated at the appropriate places.

It must be pointed out that any translator of the Pali Canon is
faced with peculiar difficulties, if only owing to the repetitive-
ness of the originals. Even the manuscripts contain numerous
abridgements, and any translator must necessarily abridge a
great deal more. I have dealt with repetitions in three ways.
Long sections have been condensed into a few lines, which
appear in italics and include the Sutta and verse numbers of the
omitted passages. Where it is clear from the context what is
being omitted I have simply used ellipses; where it is not clear I

Introduction 49

have used ellipses as well as the Sutta and verse number. In
doing so I have ensured that nothing of substance has been
omitted. I have made no excisions on account of real or alleged
lateness or inauthenticity or the like: such matters are left to the
reader's judgement, with an occasional note for guidance. I
have as far as possible avoided the use of masculine nouns and
pronouns where both sexes are implied. I have, however,
always been guided by my understanding of the text, bearing
in mind the many admonitions addressed specifically to
monks, as well as the words of Brahmins and others who were
undoubtedly 'sexist'. I have also kept the masculine gender in a
few cases where to do otherwise would have produced intoler-
able awkwardness or (in verse) spoilt the scansion. I have tried
to convey as much as possible the style of the original, render-
ing it into an English which is, I hope, neither too archaic nor
too hypermodem. 9

I have permitted myself a few syntactic abridgements.
Phrases like Bhagavatd saddhim sammodi sammodanTyam katham
sardmyam vttisdreiva, which Rhys Davids renders: 'He ex-
changed with the Blessed One the greetings and compliments
of politeness and courtesy', have been cut down, in this case to
'exchanged courtesies with him'. As regards the designation
Bhagavd, I have used 'the Lord' in narration, varied occasionally
in quoted speech with 'the Blessed Lord'. Other translators
have 'the Blessed One', 'the Exalted One', and so on.

The repetitions in the Canon have probably two distinct
sources. It is extremely likely that the Buddha himself de-
veloped a standard form for sermons, which he doubtless
uttered verbatim, or nearly so, many thousands of times during
his forty- five years' ministry. He would seem to have gone on
the principle which many teachers use and recommend to this
day: 'First tell them what you are going to say, then say it, then
tell them what you have said.' His disciples will then have
extended this principle into a system of rigidly stereotyped
phrases. The second source of repetition will have been inhe-
rent in the oral tradition itself, as is witnessed by oral literature
all over the world. This is always characterised by long repeti-
tive passages and stereotyped epithets and descriptions. This
tendency will in the present instance have been reinforced by

50 The Long Discourses of the Buddha

the wish to preserve the Master's words as accurately as possi-
ble. It should also be remembered that it was not all a mere
matter of mechanical repetition, though this undoubtedly occur-
red occasionally too.

THE AUTHENTICITY OF THE PALI CANON

Certainly, not all parts of the Pali Canon are equally old or can
be literally taken to be the Buddha's precise words. This is plain
common sense and does not mean completely rejecting their
authenticity. Recent research has gone far to vindicate the claim
that the Pali ' Canon holds at least a prime place among our
sources in the search for 'original' Buddhism, or, in fact, 'what
the Buddha taught'. No attempt can be made here to go into
any detail concerning questions of authenticity, or of the chro-
nological stratification of the materials found in the Digha
Nikaya. Some indications of scholarly opinion on this subject
can be found, especially, in Pande, Studies in the Origins of
Buddhism (1967), though not all his findings are equally accept-
able. Personally I believe that all, or almost all doctrinal state-
ments put directly into the mouth of the Buddha can be
accepted as authentic, and this seems to me the most important
point. 10

THE COMMENTARIES

An invaluable aid to the understanding of the Pali Canon is
provided by the old Commentaries ( Atthakathd ). These need to
be used with caution, and they certainly contain numerous
pious fabrications. Without them, however, our understanding
of the Suttas would be woefully deficient. The two chief com-
mentaries have been published in Pali by the Pali Text Society.
The earliest is called Sumangalavildsim ('Effulgence of the Great
Blessing'), but is usually known more prosaically as the Digha
Nikaya Commentary ( DTghanikdy-atthakathd or DA, 3 volumes,
1886—1932, reprinted 1971). This is by the great Buddhaghosa,
who lived in the 5th century C.E. The second, or Sub-
Commentary (ttkd), called Dighanikdy-atthakathd-tlkd-Lmattha-

Introduction 51

vannnana 'Explanation of Obscurities in the Digha-Nikaya
Commentary' or DAT for short (3 vols., ed. Lily de Silva, 1970),
is a commentary on the commentary. Extensive extracts from
these two commentaries on Suttas 1 and 13 (with further
passages from a third, called the 'New Sub-Commentary') are
given by Bhikkhu Bodhi in his separate translations of those
Suttas, and similar extracts are given by Soma Thera in his
version of Sutta 22. Some scanty comments are also quoted
(sometimes without translation!) by Rhys Davids at intervals. I
have added a few more extracts in my notes where it seemed
necessary, besides occasionally clarifying or correcting Rhys
Davids's notes.

Buddhaghosa was an Indian scholar-monk of amazing erudi-
tion who spent many years in Sri Lanka, where he wrote The
Path of Purification (Visuddhimagga), a comprehensive guide to
doctrine and meditation, splendidly translated into English by
the Ven. Nanamoli and published by the Buddhist Publication
Society, Sri Lanka (1956+). His version is a great improvement
on the older one published by the Pali Text Society as The Path
of Purity. It appears that the old commentaries on the Pali
Canon, some of which seem to have been very ancient, were
translated into Sinhalese and the Pali originals lost, and that
Buddhaghosa made from these a new Pali version. In general it
is clear that he is recording traditional opinions and interpreta-
tions, holding back, except on rarp occasions, from expressing a
personal opinion with admirable self-effacement. It is to be
expected that in due course the major commentaries will be
translated into English from their rather difficult late Pali lan-
guage.

THE DIVISIONS OF THE PALI CANON

The Pali Canon is divided into three main sections ( Tipitaka :
the Three Baskets).

x. Vinaya Pitaka

This deals with monastic discipline, for monks and nuns.
Translated by I.B. Homer as The Book of Discipline (6 volumes,
PTS 1938—66).

52 The Long Discourses of the Buddha

2. Sutta Pitaka

The 'Discourses' ( Suttas ): the portion of the Canon of most
interest to lay Buddhists (see below).

3. Abhidhamma Pitaka

The 'further doctrine', a highly schematised philosophical com-
pendium in seven books, most of which have now been
translated into English by the PTS.

The Sutta Pitaka consists of five collections ( nikdyas ). The pre-
sent translation is a new version of the first of these.

(1) DTgha Nikdya ('long collection', i.e. collection of long
discourses). Translated by T.W. and C.A.F. Rhys Davids (SBB, 3
volumes, 1899—1921) as 'Dialogues of the Buddha'. The Pali text
(ed. T.W. Rhys Davids and J.E. Carpenter, PTS, 3 volumes,
1890—1910) is referred to here as D, the translation as RD (see
Note on References).

(2) Majjhima Nikdya ('medium collection'). The Teachings of the
Buddha: The Middle Length Discourses of Buddha: A New Translation of
the Majjhima Nikdya. Original translation by Bhikkhu Nanamoli,
edited and revised by Bhikkhu Bodhi, Boston 1993. [MN]

(3) Samyutta Nikdya ('collection of groups', i.e. according to
subject-matter). Translated by C.A.F. Rhys Davids and F.L.
Woodward (PTS, 5 volumes, 1917—30) as 'Kindred Sayings'.
[SN]

(4) Anguttara Nikdya ('collection of expanding groups', i.e.
single things, twos, threes, and so on up to elevens). Translated
by F.L. Woodward and E.M. Hare (PTS, 5 volumes, 1932—36) as
'Gradual Sayings'. [AN]

(5) Khuddaka Nikdya ('lesser collection'), a heterogeneous
collection in 13 divisions of very varying interest to the modem
reader:

(i) Khuddaka Pdtha ('minor text'— used as a novice's hand-
book). Translated with its commentary by Ven. Nanamoli (PTS
i960) as 'Minor Readings and Illustrator'. [Khp]

(ii) Dhammapada ('verses on Dhamma'), one of the most
famous of Buddhist scriptures, an anthology in 26 chapters and

Introduction 33

423 stanzas. Of the more than 30 English translations, the prose
version by Narada Thera (various editions, including one by
Murray, London 1972) is recommended for the serious student.
The Penguin translation by J. Mascaro, though very readable, is
marred by serious errors of interpretation. [Dhp]

(iii) Uddna ('solemn utterances'), translated by F.L. Wood-
ward (SBB 1933) as 'Verses of Uplift' (!). [Ud]

(iv) Itivuttaka ('thus it was said'), translated by Woodward
together with (iii) as 'Thus It Was Said'. [It]

(v) \ Sutta Nipdta ('collection of suttas'), verse translation by
E.M. Hare (SBB 1933) as 'Woven Cadences'; prose translation by
K.R. Norman (PTS 1984) as 'The Group of Discourses' [Sn]

(vi) Vimdnavatthu ('stories of the [heavenly] mansions'),
translated by I.B. Homer (PTS 1974) as 'Stories of the Mansions'.
[Vv]

(vii) Petavatthu ('stories of the departed' (or 'of hungry
ghosts')), translated by H.S. Gehman as 'Stories of the Departed'
and included with (vi). [Pv]

(viii) Theragdtha ('songs of the male elders', i.e. Arahants)
[Thag] and (ix). Thengdtha ('songs of the female elders', i.e.
Arahants) [Thig]. Verse translation of (viii) and (ix) by C.A.F.
Rhys Davids (PTS, 2 volumes, 1909, 1937) as 'Psalms of the Early
Buddhists'; prose translation of (viii) and (ix) by K.R. Norman
(PTS, 2 volumes, 1969, 1971) as 'The Elders' Verses'.

(x) Jdtaka ('birth-stories', i.e. tales (547) of former lives of the
Buddha): Much used as parables, otherwise mainly of interest
as folklore. Translated (PTS 1895— 1907, 1913 in 6 volumes, re-
printed 1981 in 3 volumes) under editorship of E.B. Cowell Qa]

(xi) Niddesa ('exposition'), an old commentary, ascribed to
Sariputta, to parts of (v). No English translation exists. [Nid]

(xii) Patisambhida Magga ('path of discrimination'). Transla-
tion by the late Ven. Nanamoli edited by A.K. Warder (PTS
1982). [Pts]

(xiii) Apaddna ('tradition', i.e. legend). Tales of Arahants
similar to (x). No English translation exists. [Ap]

(xiv) Buddhavamsa ('chronicle of Buddhas') Translated by I.B.
Homer (PTS 1975). [Bv]

(xv) Cariydpitaka ('basket of conduct') Translated by I.B. Hor-
ner together with (xiv). [Cp]

A Summary of the Thirty-Four Suttas

DIVISION one: the moralities

i. Brahmajala Sutta : The Supreme Net (What the Teaching is
Not). The monks observe the wanderer Suppiya arguing with
his pupil about the merits of the Buddha, his doctrine ( Dham -
ma ) and the order ( Sangha ). The Buddha tells them not to be
affected by either praise or blame of the teaching, and declares
that the 'worldling' will praise him for superficial reasons and
not for the essence of his teaching. He lists sixty-two different
types of wrong view, all of which are based on contact of the six
sense-bases and their objects. Contact conditions craving, which
in turn leads to clinging, to (re)becoming, to birth, to ageing
and death and all manner of suffering. But the Tathagata (the
Buddha) has gone beyond these things, and all sixty-two wrong
views are trapped in his net.

2. Samannaphala Sutta: The Fruits of the Homeless Life. King
Ajatasattu of Magadha, who gained the throne by parricide,
comes to the Buddha with a question he has already posed in
vain to six rival 'philosophers': What are the fruits, visible here
and now (in this life) of the life of renunciation? The Buddha
tells him, and then goes on to speak of the higher benefits, the
various meditative states, and finally true liberation (this sec-
tion recurs in the next eleven Suttas). The King, deeply impress-
ed, declares himself a lay-follower. The Buddha later tells his
disciples that but for his crime Ajatasattu would have become a
Stream- winner by the 'opening of the Dhamma-eye'.

3. Ambattha Sutta: About Ambattha (Pride Humbled). Pok-
kharasati, a famous Brahmin teacher, sends his pupil Ambattha
(supposedly fully trained in Brahmin lore) to find out if the

56 The Long Discourses of the Buddha

'ascetic Gotama' is the great man he is alleged to be (and if,
therefore, he bears the 'thirty-two marks of a Great Man'),
Ambattha, proud of his Brahmin birth, behaves stupidly and
arrogantly towards the Buddha, and thereupon learns a thing or
two about his own ancestry, besides being made to realise that
the Khattiyas (the warrior-noble caste) are superior to the
Brahmins. Humbled, he returns to Pokkharasati, who is fu-
rious at his conduct, hastens to see the Buddha, learns that he
does indeed bear the thirty-two marks, and becomes a convert.

4. Sonadanda Sutta: About Sonadanda (Qualities of a True
Brahmin). The Brahmin Sonadanda of Campa learns of the
ascetic Gotama's arrival and goes to see him, against the advice
of other Brahmins who think it beneath his dignity. The
Buddha asks him about the qualities of a true Brahmin. He
mentions five, but at the Buddha's instance admits that these
can be reduced to two: wisdom and morality. He becomes a
convert but does not experience the 'opening of the Dhamma-
eye'.

5. Kutadanta Sutta: About Kutadanta (A Bloodless Sacrifice).
The Brahmin Kutadanta wants to hold a great sacrifice with the
slaughter of many hundreds of beasts. He appeals (improbably,
as Rhys Davids points out!) to the Buddha for advice on how to
do this. The Buddha tells him the story of an ancient king and
his Brahmin chaplain, who performed a purely symbolic,
bloodless sacrifice. Kutadanta sits in silence at the end of this
narrative, having realised that the Buddha did not say: 'I have
heard this', and the Buddha confirms that it is a story from one
of his past lives, thus technically a 'birth-story' (Jdtaka ). The
Buddha then tells of 'sacrifices more profitable', that is, the
higher benefits as in Sutta 2. Kutadanta liberates the hundreds
of animals he had destined for slaughter, saying: 'Let them be
fed with green grass and given cool water to drink, and let cool
breezes play upon them'. He becomes a lay-follower, and the
'pure and spotless Dhamma-eye' opens in him,

6. Mahali Sutta: About Mahali (Heavenly Sights, Soul and
Body). Otthaddha (sumamed Mahali) the Licchavi enquires of
the Buddha about why some people cannot hear 'heavenly
sounds' and so on, which the Buddha explains as due to their
practice of 'one-sided samadhi'. In the letter part, the Buddha

A Summary of the Thirty -Four Suttas 57

teHs how two ascetics, Mandissa and Jaliya, had asked him
whether the soul, or life principle, is the same as the body, or
different (this is one of the 'unanswered questions' mentioned
in Sutta 9). The Buddha says anyone who has attained to higher
states of understanding will no longer be bothered by such
questions.

7. Jaliya Sutta: About Jaliya merely repeats the last part
of Sutta 6.

8. Mahasihandda Sutta: The Great Lion's Roar is also called
'The Lion's Roar to Kassapa'. The naked ascetic Kassapa asks if
it is true that the Buddha condemns all forms of austerity. The
Buddha denies this, saying one must distinguish. Kassapa
gives a list of standard practices (some of them rather revolting),
and the Buddha says one may do any of these things but, if
one's morality, heart and wisdom are not developed, one is still
far from being an ascetic or a Brahmin (in the true sense). He
himself has practised all possible austerities to perfection, and
morality and wisdom as well. Kassapa requests ordination, and
soon through diligent practice he becomes an Arahant.

9. Potthapada Sutta: About Potthapada (States of Con-
sciousness). The ascetic Potthapada tells the Buddha that he and
his fellows have been debating about 'the higher extinction of
consciousness', and seeks a ruling on the matter. The Buddha
says those who think mental states arise and pass away by
chance are quite wrong. He lists the various jhana states,
showing how perception can be 'controlled'. Potthapada says
he has never heard anything like all this before. The discussion
moves to various kinds of possible self, all of which the Buddha
refutes, and to the 'unanswered questions' and the reason for
their not being answered. Citta, son of an elephant-trainer,
joins in the discussion, and finally, while Potthapada becomes a
lay-follower, Citta becomes a bhikkhu and soon gains Ara-
hantship. In this Sutta we first find the parable of the man who
said he was in love with the most beautiful girl in the country,
without knowing who she was or what she looked like.

10. Subha Sutta: About Subha (Morality, Concentration, Wis-
dom). Shortly after the Buddha's death, Ananda explains the
Ariyan morality, concentration and wisdom (as in Sutta 2) to
the young Brahmin Subha, who becomes a lay-follower.

58 The Long Discourses of the Buddha

11. Kevaddha Sutta: About Kevaddha (What Brahma Didn't
Know). Kevaddha urges the Buddha to perform miracles to
strengthen people's faith. The Buddha refuses, saying the only
kind of miracle he approves of is the 'miracle of instruction'.
He tells the story of the monk who wanted to know 'where the
four great elements cease without remainder'. By psychic power
he ascended into the heavens, but none there could tell
him— not even the Great Brahma, who referred him back to the
Buddha for an answer.

12. Lohicca Sutta : About Lohicca (Good and Bad Teachers).
Lohicca has the pernicious view that if anyone were to discover
some new doctrine, he should keep it to himself. The Buddha
puts him right and explains the difference between good and
bad teachers.

13. Tevijja Sutta : The Threefold Knowledge (The Way to
Brahma). Two young Brahmins are puzzled because different
teachers speak of different ways of attaining fellowship (or
union) with Brahma, which to them is the highest goal. The
Buddha gets them to admit that none of their teachers, or even
those from whom the tradition stems, have ever seen Brahma
face to face, then instructs them in the Brahmavihdras, which do
lead to that goal— which is not, of course, the goal of-Buddhism.

division two: the great division

* '

14. Mahapadana Sutta: The Great Discourse on the Lineage. This
refers to the last seven Buddhas, going back 'ninety-one aeons'
in time. The life of the Buddha Vipassi at that remote period is
told in terms similar to early versions of the life of Gotama. All
Buddhas go through the same experiences in their last earthly
life. The Buddha's realisation is equated with the understand-
ing of dependent origination (see next Sutta).

15. Mahdniddna Sutta: The Great Discourse on Origination.
Ananda is rebuked for saying the law of dependent origination
is 'as clear as clear' to him. The Buddha explains it in reverse
order first, but going back only to mind-and-body and con-
sciousness (that is, factors 4 and 3 of the usual list of 12), and
also omitting the six sense-bases (No 5). The exposition ends

A Summary of the Thirty-Four Suttas 59

with a reference to the seven stages of consciousness and the
two realms.

16. Mahaparinibbdna Sutta: The Great Passing (The Buddha's
Last Days). The longest Sutta of all, telling (not without some
legendary embroidery) the story of the Buddha's last days. King
Ajatasattu, wishing to attack the Vajjians, sends to the Buddha
to know what the outcome will be. The Buddha replies indirect-
ly, pointing out the advantages of the Vajjian republican sys-
tem, and later urges the monks to observe comparable rules for
the Sangha. With Ananda, he visits a series of places and gives
discourses to monks and laity. At Pataligama he prophesies the
place's future greatness (it became Asoka's capital Pataliputra).
At Vesali the courtesan Ambapali invites him to a meal, and
gives her mango-grove to the order. He tells Ananda that he
will pass away within three months. At Pava Cunda the smith
serves a meal including 'pig's delight' ( sukara-maddava ) (pork,
truffles?— opinions vary) which only the Buddha eats. Later he
is taken very ill, but is careful to exonerate Cunda. At Kusinara
the Buddha rests between twin sal- trees. Ananda begs him not
to pass away in such an insignificant place, but he says it was
once a famous capital (see Sutta 17). After giving last instruc-
tions to the Sangha (and refusing to appoint a successor), he
utters the final admonition 'strive on untiringly' — appamadena
sampadetha — and passes away. The Sutta concludes with an
account of the funeral and distribution of the ashes in eight
portions.

17. Mahdsudassana Sutta: The Great Splendour (A King's
Renunciation). Much the same story recurs in Jataka 95. King
Mahasudassana lived in fairy-tale splendour and possessed the
seven treasures, but finally retired to his Dhamma palace (built
by the gods) to lead a life of meditation.

18. fanavasabha Sutta: About Janavasabha (Brahma Addresses
the Gods). A yakkha (of the good variety) appears to the
Buddha declaring that he is now called Janavasabha, but on
earth was King Bimbisara of Magadha, the Buddha's great
supporter, killed by his son Ajatasattu. He tells of the assembly
of the Thirty-Three Gods at which Brahma declared how, since
the Buddha's mission on earth, the ranks of the gods (devas) are
increasing and those of their opponents the asuras, declining.

60 The Long Discourses of the Buddha

19. Mahdgovinda Sutta : The Great Steward (A Past Life of
Gotama). The gandhabba Pancasikha appears to the Buddha
and reports, similarly to Sutta 18, on a meeting of the gods.
Then follows the story of the Great Steward who conducted the
affairs of seven kings and then retired into the homeless life,
bringing many people to the Brahma- world which is the high-
est people can reach in an age when there is no Buddha. At the
end the Buddha tells Pancasikha that he was that steward, but
that the path he now teaches, as the Buddha, goes beyond what
he was able to teach then.

20. Mahasamaya Sutta: The Mighty Gathering (Devas Come
to See the Buddha). A Sutta practically all in verse giving much
mythological lore.

21. Sakkapahha Sutta: Sakka's Questions (A God Consults the
Buddha). Sakka, king of the Thirty-Three Gods, approaches the
Buddha through the aid of Pancasikha, who sings a love-song
(!) to him to attract his attention. Sakka puts various questions
on the holy life to the Buddha. We also hear the story of the nun
Gopika who became a man, and as such rebuked three of the
Buddha's monks who had been reborn in the lowest of the
heavens, bidding them strive harder and rise higher, which
two of them succeeded in doing. Sakka himself is put on the
right path and rewards Pancasikha (who is not so advanced!)
with the hand of the gandhabba maiden he desired.

22. Mahdsatipatthana Sutta: The Greater Discourse on the
Foundations of Mindfulness. Very different in character from
the Suttas immediately preceding, this is held by many to be
the most important Sutta in the Canon. It recurs verbatim less
verses 18—21, as No 10 in the Majjhima Nikaya. The 'one way'
for the purification of beings, for the overcoming of sorrow and
distress, for the gaining of Nibbana is the four foundations of
mindfulness: mindfulness of body, feelings, mind and mind-
objects. Detailed instructions for mindful awareness of brea-
thing, and so on, are given. Thus, under mind-objects, we read,
for example: 'If sensual desire is present in himself, a monk
knows that it is present. If sensual desire is absent in himself, a
monk knows that it is absent. And he knows how unarisen
sensual desire comes to arise, and he knows how the abandon-
ment of arisen sensual desire comes a^bQut, and he knows how

A Summary of the Thirty-Four Suttas 61

the non-arising of the abandoned sensual desire in the future
will come about.' ('Monk' here, according to the Commentary,
means anyone who does the practice). The Sutta ends with an
account of the Four Noble Truths.

23. Pdydsi Sutta : About Payasi (Debate with a Sceptic). Prince
Payasi does not believe in future lives, or in the rewards and
penalties of good and bad deeds. The Ven. Kumara-Kassapa
convinces him of his error by means of a series of clever
parables. Finally Payasi, converted, establishes a charity for
ascetics and the needy, but does so grudgingly. As a result he is
reborn in the lowest of the heavens.

DIVISION THREE: THE 'PATIKA' DIVISION

24. Pdtika Sutta: About Patikaputta (The Charlatan). The Bud-
dha has an exceedingly stupid disciple Sunakkhatta, who even-
tually leaves him. Sunakkhatta is greatly impressed by some
dubious 'holy men' whom he takes to be Arahants. The boast-
ful naked ascetic Patikaputta challenges the Buddha to a contest
of miracles. The Buddha waits for him to appear, but — as the
Buddha prophesied — he cannot even rise from his seat to meet
the Buddha. The Sutta is not unamusing, but definitely sub-
standard material. A final section on the 'Origin of Things'
seems to have been tacked on.

25. Udumbarika-Sihandda Sutta : The Lion's Roar to the Udum-
barikans. The wanderer Nigrodha, staying at the Udumbarika
lodging, boasts that he can 'floor the ascetic Gotama' with a
single question. He is of course defeated, and the Buddha
shows a way beyond that of self-mortification — 'to reach the
pith'.

26. Cakkavatti-SThanada Sutta: The Lion's Roar on the Turn-
ing of the Wheel. At the beginning and end of the discourse,
the Buddha exhorts his monks to 'keep to their own preserves'
by the practice of mindfulness. Then he tells of a 'wheel-turning
monarch' (a righteous ruler) who had the sacred Wheel-
Treasure, which had to be carefully guarded. He was followed
by a line of righteous kings, but eventually they degenerated,
and society went from bad to worse, while the human life-span

62 The Long Discourses of the Buddha

sank to ten years and all sense of morality was lost. After a brief
but dreadful 'sword-interval' things improved, and finally
another Buddha, Metteyya (Sanskrit Maitreya) will appear.

27. Aggahha Sutta: On Knowledge of Beginnings. A some-
what similar fable, this time addressed to the Brahmins, whose
pretensions the Buddha refutes. There is no difference between
Brahmins and others if they behave badly. A somewhat fanciful
account of the origin of castes is given.

28. Sampasddamya Sutta: Serene Faith. Sariputta explains his
reasons for his complete faith in the Buddha.

29. Pasddika Sutta : The Delightful Discourse. A discussion of
good and bad teachers, and why the Buddha has not revealed
certain points.

30. Lakkhana Sutta : The Marks of a Great Man. Verses on the
curious 'thirty-two marks of a Great Man' beloved of the
Brahmins. These are in a variety of metres in the original.

31. Sigdlaka Sutta : To Sigalaka (Advice to Lay People). Advice
to the young layman Sigalaka on morality, related to the four
quarters, zenith and nadir which, in memory of his father, he
had been worshipping.

32. Atandtiya Sutta: The Atanata Protective verses.

33. Sangiti Sutta : The Chanting Together (Lists of terms for
recitation).

34. Dasuttara Sutta : Expanding Decades. Similar material to
Sutta 33, arranged under ten heads.

The Long Discourses
of the Buddha

DTgha Nikdya

NAMO TASSA BHAGAVATO ARAHATO
SAMMASAMBUDDHASSA

HOMAGE TO THE BLESSED ONE, THE ARAHANT,
THE FULLY-ENLIGHTENED BUDDHA

Division One
The M orahties

i Brahmajala Sutta: The Supreme
Net

What the Teaching Is Not

[i] 1.1. Thus have I heard . 11 Once the Lord was travelling along
the main road between Rajagaha and Nalanda 12 with a large
company of some five hundred monks. And the wanderer
Suppiya was also travelling on that road with his pupil the
youth Brahmadatta. And Suppiya 13 was finding fault in all
sorts of ways with the Buddha, the Dhamma and the Sangha,
whereas his pupil Brahmadatta was speaking in various ways
in their praise. And so these two, teacher and pupil, directly
opposing each other's arguments, followed close behind the
Lord and his order of monks.

1.2. Then the Lord stopped for one night with his monks at
the royal park of Ambalatthika. And Suppiya too stopped
there for the night with his pupil Brahmadatta. And Suppiya
went on abusing the Buddha, the Dhamma and the Sangha,
while his [2] pupil Brahmadatta defended them. And thus
disputing, they followed close behind the Buddha and his
order of monks.

1.3. Now in the early morning a number of monks, having
got up, gathered together and sat in the Round Pavilion, and
this was the trend of their talk: 'It is wonderful, friends, it is
marvellous how the Blessed Lord, the Arahant, the fully-
enlightened Buddha knows, sees and clearly distinguishes the
different inclinations of beings! For here is the wanderer
Suppiya finding fault in Mil sorts of ways with the Buddha, the
Dhamma and the Sangha, while his pupil Brahmadatta in
various ways defends them. And, still disputing, they follow
closely behind the Blessed Lord and his order of monks.'

1.4. Then the Lord, being aware of what those monks were
saying, went to the Round Pavilion and sat down on the pre-

68 Brahmajala Sutta: Sutta i i 4

pared seat. Then he said: "Monks, what was the subject of
your conversation just now? What talk have I interrupted?'
And they told him.

1.5. 'Monks, if anyone should speak in disparagement of
me, of the Dhamma or of the Sangha, [3] you should not be
angry, resentful or upset on that account. If you were to be
angry or displeased at such disparagement, that would only
be a hindrance to you. For if others disparage me, the Dham-
ma or the Sangha, and you are angry or displeased, can you
recognise whether what they say is right or not?' 'No, Lord.'
'If others disparage me, the Dhamma or the Sangha, then you
must explain what is incorrect as being incorrect, saying:
"That is incorrect, that is false, that is not our way, 14 that is
not found among us."

1.6. 'But, monks, if others should speak in praise of me, of
the Dhamma or of the Sangha, you should not on that account
be pleased, happy or elated. If you were to be pleased, happy
or elated at such praise, that would only be a hindrance to
you. If others praise me, the Dhamma or the Sangha, you
should acknowledge the truth of what is true, saying: "That is
correct, that is right, that is our way, that is found among us."

1.7. 'It is, monks, for elementary, inferior matters of moral
practice 15 that the worldling 16 would praise the Tathagata. 17
And what are these elementary, inferior matters for which the
worldling would praise him?'

[ Short Section on Morality ] 18

[4] 1.8. '"Abandoning the taking of life, the ascetic Gotama
dwells refraining from taking life, without stick or sword, scru-
pulous, compassionate, trembling for the welfare of all living
beings." Thus the worldling would praise the Tathagata. 19
"Abandoning the taking of what is not given, the ascetic Gota-
ma dwells refraining from taking what is not given, living
purely, accepting what is given, awaiting what is given, with-
out stealing. Abandoning unchastity, the ascetic Gotama
lives far from it, aloof from the village-practice of sex. 20

1.9. '"Abandoning false speech, the ascetic Gotama dwells
refraining from false speech, a truth-speaker, one to be relied

i 6 What the Teaching Is Not 69

on, trustworthy, dependable, not a deceiver of the world.
Abandoning malicious speech, he does not repeat there what
he has heard here to the detriment of these, or repeat here
what he has heard there to the detriment of those. Thus he is
a reconciler of those at variance and an encourager of those at
one, rejoicing in peace, loving it, delighting in it, one who
speaks up for peace. Abandoning harsh speech, he refrains
from it. He speaks whatever is blameless, pleasing to the ear,
agreeable, reaching the heart, urbane, pleasing and attractive
to the multitude. Abandoning idle chatter, he speaks at the
right time, what is correct and to the point, 21 of Dhamma and
discipline. He is a speaker whose words are to be treasured,
seasonable, [3] reasoned, well-defined and connected with the
goal." 22 Thus the worldling would praise the Tathagata.

1.10. '"The ascetic Gotama is a refrainer from damaging
seeds and crops. He eats once a day and not at night, refrain-
ing from eating at improper times. 23 He avoids watching
dancing, singing, music and shows. He abstains from using
garlands, perfumes, cosmetics, ornaments and adornments.
He avoids using high or wide beds. He avoids accepting gold
and silver. 24 He avoids accepting raw grain or raw flesh, he
does not accept women and young girls, male or female
slaves, sheep and goats, cocks and pigs, elephants, cattle,
horses and mares, fields and plots; 25 he refrains from running
errands, from buying and selling, from cheating with false
weights and measures, from bribery and corruption, decep-
tion and insincerity, from wounding, killing, imprisoning,
highway robbery, and taking food by force." Thus the
worldling would praise the Tathagata.'

[Middle Section on Morality]

1.11. "'Whereas, gentlemen, some ascetics and Brahmins, feed-
ing on the food of the faithful, are addicted to the destruction
of such seeds as are propagated from roots, from stems, from
joints, from cuttings, from seeds, the ascetic Gotama refrains
from such destruction." Thus the worldling would praise the
Tathagata. [6]

1.12. "'Whereas some ascetics and Brahmins, feeding on the

70 Brahmajala Sutta: Sutta 1 i 7

food of the faithful, remain addicted to the enjoyment of
stored-up goods such as food, drink, clothing, carriages, beds,
perfumes, meat, the ascetic Gotama refrains from such enjoy-
ment.

1.13. '"Whereas some ascetics and Brahmins. . .remain ad-
dicted to attending such shows as dancing, singing, music,
displays, recitations, hand-music, cymbals and drums, fairy-
shows, 26 acrobatic and conjuring tricks, 27 combats of ele-
phants, buffaloes, bulls, goats, rams, cocks and quail, fighting
with staves, boxing, wrestling, sham-fights, parades, man-
oeuvres and military reviews, the ascetic Gotama refrains from
attending such displays.

1.14. '"Whereas some ascetics and Brahmins remain ad-
dicted to such games and idle pursuits as eight- or ten-row
chess, 28 'chess in the air', 29 hopscotch, spillikins, dicing, hit-
ting sticks, 'hand- pictures', ball-games, blowing through toy
pipes, playing with toy ploughs, turning somersaults, playing
with toy windmills, measures, carriages, [7] and bows, guess-
ing letters, 30 guessing thoughts, 31 mimicking deformities, the
ascetic Gotama refrains from such idle pursuits.

1.15. "'Whereas some ascetics and Brahmins remain ad-
dicted to high and wide beds and long chairs, couches adorned
with animal figures, 32 fleecy or variegated coverlets, coverlets
with hair on both sides or one side, silk coverlets, embroider-
ed with gems or without, elephant-, horse- or chariot-rugs,
choice spreads of antelope-hide, couches with awnings, or
with red cushions at both ends, the ascetic Gotama refrains
from such high and wide beds.

1.16. "'Whereas some ascetics and Brahmins remain addict-
ed to such forms of self-adornment and embellishment as rub-
bing the body with perfumes, massaging, bathing in scented
water, shampooing, using mirrors, ointments, garlands, scents,
unguents, cosmetics, bracelets, headbands, fancy sticks, bot-
tles, swords, sunshades, decorated sandals, turbans, gems,
yak-tail fans, long-fringed white robes, the ascetic Gotama
refrains from such self-adornment.

1.17. "'Whereas some ascetics and Brahmins remain ad-
dicted to such unedifying conversation 33 as about kings, rob-

i 9 What the Teaching Is Not 71

bers, ministers, armies, dangers, wars, food, drink, clothes,
beds, garlands, perfumes, relatives, carriages, villages, towns
and cities, countries, women, [8] heroes, street- and well-
gossip, talk of the departed, desultory chat, speculations about
land and sea, 34 talk about being and non-being, 35 the ascetic
Gotama refrains from such conversation.

1.18. '"Whereas some ascetics and Brahmins remain ad-
dicted to disputation such as: 'You don't understand this doc-
trine and discipline — I do!' 'How could you understand this
doctrine and discipline?' 'Your way is all wrong - mine is
right!' 'I am consistent — you aren't!' 'You said last what you
should have said first, and you said first what you should
have said last!' 'What you took so long to think up has been
refuted!' 'Your argument has been overthrown, you're defeat-
ed!' 'Go on, save your doctrine — get out of that if you can!'
the ascetic Gotama refrains from such disputation. 36

1.19. '"Whereas some ascetics and Brahmins remain ad-
dicted to such things as running errands and messages, such
as for kings, ministers, nobles. Brahmins, householders and
young men who say: 'Go here — go there! Take this there —
bring that from there!' the ascetic Gotama refrains from such
errand-running.

1.20. "'Whereas some ascetics and Brahmins remain ad-
dicted to deception, patter, hinting, belittling, and are always
on the make for further gains, the ascetic Gotama refrains
from such deception." Thus the worldling would praise the
Tathagata.' 37

[Large Section on Morality ]

1.21. '"Whereas some ascetics and Brahmins, feeding on the
food of the faithful, make their living by such base arts, such
wrong means of livelihood as palmistry, 38 divining by signs,
portents, dreams, body-marks, mouse-gnawings, fire-obla-
tions, oblations from a ladle, of husks, rice-powder, rice-
grains, ghee or oil, from the mouth or of blood, reading the
finger-tips, house- and garden-lore, skill in charms, ghost-
lore, earth-house lore, 39 snake-lore, poison-lore, rat-lore, bird-

72 Brahmajala Sutta: Sutta 1 i 11

lore, crow-lore, foretelling a person's life-span, charms against
arrows, knowledge of animals' cries, the ascetic Gotama re-
frains from such base arts and wrong means of livelihood.

1.22. '"Whereas some ascetics and Brahmins make their
living by such base arts as judging the marks of gems, sticks,
clothes, swords, spears, arrows, weapons, women, men, boys,
girls, male and female slaves, elephants, horses, buffaloes,
bulls, cows, goats, rams, cocks, quail, iguanas, bamboo-rats, 40
tortoises, deer, the ascetic Gotama refrains from such base
arts.

1.23. "'Whereas some ascetics and Brahmins make their
living by such base arts as predicting: "The chiefs 41 will march
out — the chiefs will march back', 'Our chiefs [10] will advance
and the other chiefs will retreat', 'Our chiefs will win and the
other chiefs will lose', 'The other chiefs will win and ours will
lose', 'Thus there will be victory for one side and defeat for
the other', the ascetic Gotama refrains from such base arts.

1.24. '"Whereas some ascetics and Brahmins make their
living by such base arts as predicting an eclipse of the moon,
the sun, a star; that the sun and moon will go on their proper
course — will go astray; that a star will go on its proper course
— will go astray; that there will be a shower of meteors, a blaze
in the sky, an earthquake, thunder; a rising, setting, darken-
ing, brightening of the moon, the sun, the stars; and 'such
will be the outcome of these things', the ascetic Gotama re-
frains from such base arts and wrong means of livelihood.

[11]

1.25. "'Whereas some ascetics and Brahmins make their
living by such base arts as predicting good or bad rainfall; a
good or bad harvest; security, danger; disease, health; or ac-
counting, computing, calculating, poetic composition, philo-
sophising, the ascetic Gotama refrains from such base arts and
wrong means of livelihood.

1.26. '"Whereas some ascetics and Brahmins make their
living by such base arts as arranging the giving and taking in
marriage, engagements and divorces; [declaring the time for]
saving and spending, bringing good or bad luck, procuring
abortions, 42 using spells to bind the tongue, binding the jaw,
making the hands jerk, causing deafness, getting answers

i 13 . What the Teaching Is Not 73

with a mirror, a girl-medium, a deva; worshipping the sun or
Great Brahma, breathing fire, invoking the goddess of luck,
the ascetic Gotama refrains from such base arts and wrong
means of livelihood.

1.27. '"Whereas some ascetics and Brahmins, feeding on the
food of the faithful, make their living by such base arts, such
wrong means of livelihood as appeasing the devas and re-
deeming vows to them, making earth-house spells, causing
virility or impotence, preparing and consecrating building-
sites, giving ritual rinsings and bathings, making sacrifices,
giving emetics, purges, expectorants and phlegmagogues,
giving ear-, eye-, nose-medicine, ointments and counter-oint-
ments, eye-surgery, surgery, pediatry, using balms to counter
the side-effects of previous remedies, the ascetic Gotama re-
frains from such base arts and wrong means of livelihood." 43
It is, monks, for such elementary, inferior matters of moral
practice that the worldling would praise the Tathagata.

[12] 1.28/There are, monks, other matters, profound, hard to
see, hard to understand, peaceful, excellent, beyond mere
thought, subtle, to be experienced by the wise, which the Tatha-
gata, having realised them by his own super-knowledge, pro-
claims, and about which those who would truthfully praise
the Tathagata would rightly speak. And what are these
matters?'

[The Sixty-Two Kinds of Wrong Views]

1.29. There are, monks, some ascetics and Brahmins who are
speculators about the past, having fixed views about the past,
and who put forward [13] various speculative theories about
the past, in eighteen different ways. On what basis, on what
grounds do they do so?

1.30. "There are some ascetics and Brahmins who are Etemal-
ists, who proclaim the eternity of the self and the world in
four ways. On what grounds?

1.31. [Wrong view 1] 44 'Here, monks, a certain ascetic or
Brahmin has by means of effort, exertion, application, earnest-
ness and right attention attained to such a state of mental con-
centration that he thereby recalls past existences — one birth.

74 Brahmajala Sutta: Sutta 1 i 16

two births, three, four, five, ten births, a hundred, a thousand,
a hundred thousand births, several hundred, several thou-
sand, several hundred thousand births. “There my name was
so-and-so, my clan was so-and-so, my caste was so-and-so,
my food was such-and-such, I experienced such-and-such
pleasant and painful conditions, I lived for so long. Having
passed away from there, I arose there. There my name was so-
and-so. . .And having passed away from there, I arose here/'
Thus he remembers various past [14], lives, their conditions
and details. And he says: “The self and the world are eternal,
barren 45 like a mountain-peak, set firmly as a post. These
beings rush round, circulate, pass away and re-arise, but this
remains eternally. Why so? I have by means of effort, exertion,
attained to such a state of mental concentration that I have
thereby recalled various past existences. . .That is how I know
the self and the world are eternal ..." That is the first way in
which some ascetics and Brahmins proclaim the eternity of
the self and the world.

1.32. [Wrong view 2] 'And what is the second way? Here,
monks, a certain ascetic or Brahmin has by means of effort,
exertion . . . attained to such a state of mental concentration
that he thereby recalls one period of contraction and expan-
sion, 46 two such periods, three, four, five, ten periods of con-
traction and expansion . . . “There my name was so-and-so ..."
[15I That is the second,, way in which some ascetics and Brah-
mins proclaim the eternity of the self and the world.

1.33. [Wrong view 3] 'And what is the third way? Here,
monks, a certain ascetic or Brahmin has by means of effort . . .
attained to such a state of mental concentration that he recalls
ten, twenty, thirty, forty periods of contraction and expansion.
“There my name was so-and-so ..." [16] That is the third way
in which some ascetics and Brahmins proclaim the eternity of
the self and the world.

1.34. [Wrong view 4] 'And what is the fourth way? Here a
certain ascetic or Brahmin is a logician, 47 a reasoner. Hammer-
ing it out by reason, following his own line of thought, he
argues: “The self and the world are eternal, barren like a
mountain-peak, set firmly as a post. These beings rush round,
circulate, pass away and re-arise, but this remains for ever."

i 17 What the Teaching Is Not 75

That is the fourth way in which some ascetics and Brahmins
proclaim the eternity of the self and the world.

1.35. 'These are the four ways in which these ascetics and
Brahmins are Etemalists, and proclaim the eternity of the self
and the world on four grounds. And whatever ascetics or
Brahmins are Etemalists and proclaim the eternity of the self
and the world, they do so on one or other of these four
grounds. There is no other way.

1.36. 'This, monks, the Tathagata understands: These view-
points thus grasped and adhered to will lead to such-and-such
destinations in another world. This the Tathagata knows, and
more, but he is not [17] attached to that knowledge. And being
thus unattached he has experienced for himself perfect peace,
and having truly understood the arising and passing away of
feelings, their attraction and peril and the deliverance from
them, the Tathagata is liberated without remainder.

1.37. 'There are, monks, other matters, profound, hard to
see, hard to understand, peaceful, excellent, beyond mere
thought, subtle, to be experienced by the wise, which the
Tathagata, having realised them by his own super-knowledge,
proclaims, and about which those who would truthfully praise
the Tathagata would rightly speak. And what are these mat-
ters?'

[End of first recitation-section]

2.1. 'There are, monks, some ascetics and Brahmins who are
partly Etemalists and partly Non-Etemalists, who proclaim
the partial eternity and the partial non-eternity of the self and
the world in four ways. On what grounds?

2.2. 'There comes a time, monks, sooner or later after a long
period, when this world contracts. At a time of contraction,
beings are mostly reborn in the Abhassara Brahma 48 world.
And there they dwell, mind-made, 49 feeding on delight, 50 self-
luminous, moving through the air, glorious — and they stay
like that for a very long time.

2.3. [Wrong view 5] 'But the time comes, sooner or later after
a long period, when this world begins to expand. In this ex-
panding world an empty palace of Brahma 51 appears. And

76 Brahmajala Sutta: Sutta 1 i 19

then one being, from exhaustion of his life-span or of his
merits, 52 falls from the Abhassara world and arises in the
empty Brahma-palace. And there he dwells, mind-made, feed-
ing on delight, self-luminous, moving through the air,
glorious — and he stays like that for a very long time.

2.4. 'Then in this being who has been alone for so long
there arises unrest, discontent and worry, and he thinks: "Oh,
if only some other beings would come here!" And other
beings, [18] from exhaustion of their life-span or of their
merits, fall from the Abhassara world and arise in the Brahma-
palace as companions for this being. And there they dwell,
mind-made,. . .and they stay like that for a very long time.

2.5. "And then, monks, that being who first arose there
thinks: "Im Brahma, the Great Brahma, the Conqueror, the
Unconquered, the All-Seeing, the All-Powerful, the Lord, the
Maker and Creator, Ruler, Appointer and Orderer, Father of
All That Have Been and Shall Be. These beings were created
by me. How so? Because I first had this thought: 'Oh, if only
some other beings would come here!' That was my wish, and
then these beings came into this existence!" But those beings
who arose subsequently think: "This, friends, is Brahma,
Great Brahma, the Conqueror, the Unconquered, the All-See-
ing, the All-Powerful, the Lord, the Maker and Creator, Ruler,
Appointer and Orderer, Father of All That Have Been and
Shall Be. How so? We have seen that he was here first, and
that we arose after him."

2.6. 'And this being that arose first is longer-lived, more
beautiful and more powerful than they are. And it may hap-
pen that some being falls from that realm and arises in this
world. Having arisen in this world, he goes forth from the
household life into homelessness. Having gone forth, he by
means of effort, exertion, application, earnestness and right
attention attains to such a degree of mental concentration that
he thereby recalls his last existence, but recalls none before
that. And he thinks: "That Brahma,. . .he made us, and he is
permanent, stable, eternal, not subject to change, the same for
ever and ever. But we who were [19] created by that Brahma,
we are impermanent, unstable, short-lived, fated to fall away,
and we have come to this world." This is the first case where-

i 21 What the Teaching Is Not 77

by some ascetics and Brahmins are partly Etemalists and part-
ly Non-Etemalists.

2.7. [Wrong view 6] 'And what is the second way? There
are, monks, certain devas called Corrupted by Pleasure. 53 They
spend an excessive amount of time addicted to merriment,
play and enjoyment, so that their mindfulness is dissipated,
and by the dissipation of mindfulness those beings fall from
that state.

2.8. 'And it can happen that a being, having fallen from that
state, arises in this world. Having arisen in this world, he goes
forth from the household life into homelessness. Having gone
forth, he by means of effort, exertion,. . .recalls his last exis-
tence, but recalls none before that.

2.9. 'He thinks: "Those reverend devas who are not cor-
rupted by pleasure do not spend an excessive amount of time
addicted to merriment, play and enjoyment. Thus their mind-
fulness is not dissipated, and so they do not fall from that
state. They are permanent, stable, eternal, not subject to
change, the same for ever and [20] ever. But we, who are cor-
rupted by pleasure, spent an excessive amount of time addicted
to merriment, play and enjoyment. Thus we, by the dissipa-
tion of mindfulness, have fallen from that state, we are imper-
manent, unstable, short-lived, fated to fall away, and we have
come to this world." This is the second case.

2.10. [Wrong view 7] 'And what is the third way? There are,
monks, certain devas called Corrupted in Mind. 54 They spend
an excessive amount of time regarding each other with envy.
By this means their minds are corrupted. On account of their
corrupted minds they become weary in body and mind. And
they fall from that place.

2.11. 'And it can happen that a being, having fallen from
that state, arises in this world. He . . . recalls his last existence,
but recalls none before that.

2.12. 'He thinks: "Those reverend devas who are not cor-
rupted in mind do not spend an excessive amount of time re-
garding each other with envy... They do not become cor-
rupted in mind, or weary in body and mind, and so they do
not fall from that state. They are permanent, stable, eternal. . .
[21] But we, who are corrupted in mind,. . .are impermanent.

y 8 Brahmajala Sutta: Sutta i i 22

unstable, short-lived, fated to fall away, and we have come to
this world." This is the third case.

2.13. [Wrong view 8] "And what is the fourth way? Here, a
certain ascetic or Brahmin is a logician, a reasoner. Hammer-
ing it out by reason, following his own line of thought, he
argues: "Whatever is called eye or ear or nose or tongue or
body, that is impermanent, unstable, non-eternal, liable to
change. But what is called thought, 55 or mind or conscious-
ness, that is a self that is permanent, stable, eternal, not
subject to change, the same for ever and ever!" This is the
fourth case.

2.14. 'These are the four ways in which these ascetics and
Brahmins are partly Etemalists and partly Non-Etemalists .
Whatever ascetics and Brahmins . . . proclaim the partial
eternity and the partial non-eternity of the self and the world,
they do so on one or other of these four grounds. There is no
other way.

2.15. 'This, monks, the Tathagata understands: These [22]

viewpoints thus grasped and adhered to will lead to such-
and-such destinations in another world. This the Tathagata
knows, and more, but he is not attached to that knowledge.
And being thus unattached he has experienced for himself
perfect peace, and having truly understood the arising and
passing away of feelings, their attraction and peril and the
deliverance from them, the Tathagata is liberated without re-
mainder. *

'These, monks, are those other matters, profound, hard to
see, hard to understand, peaceful, excellent, beyond mere
thought, subtle, to be experienced by the wise, which the
Tathagata, having realised them by his own super-knowledge,
proclaims, and about which those who would truthfully praise
the Tathagata would rightly speak.

2.16. "There are, monks, some ascetics and Brahmins who
are Finitists and Inhnitists, 56 and who proclaim the finitude
and infinitude of the world on four grounds. What are they?

2.17. [Wrong view 9] 'Here a certain ascetic or Brahmin has
by means of effort. . .attained to such a state of concentration
that he dwells perceiving the world as finite. He thinks: "This

1 i 24 What the Teaching Is Not 79

world is finite and bounded by a circle. How so? Because I
have. . .attained to such a state of concentration that I dwell
perceiving the world as finite. Therefore I know that this
! world is finite and bounded by a circle." This is the first case.

2.18. [Wrong view 10] 'And what is the second way? Here a

! certain ascetic or Brahmin has [23] attained to such a state of

concentration that he dwells perceiving the world as infinite.
| He thinks: "This world is infinite and unbounded. Those

! ascetics and Brahmins who say it is finite and bounded are

wrong. How so? Because I have attained to such a state of
concentration that I dwell perceiving the world as infinite.
Therefore I know that this world is infinite and unbounded."
i . This is the second case.

2.19. [Wrong view n] 'And what is the third way? Here a

' certain ascetic or Brahmin has attained to such a state of con-

sciousness that he dwells perceiving the world as finite up-

I and-down, and infinite across. He thinks: "The world is finite

and infinite. Those ascetics and Brahmins who say it is finite
are wrong, and those who say it is infinite are wrong. How
i so? Because I have attained to such a state of concentration

| that I dwell perceiving the world as finite up-and-down, and

infinite across. Therefore I know that the world is both finite
and infinite." This is the third case.

2.20. [Wrong view 12] 'And what is the fourth case? Here a
certain ascetic or Brahmin is a logician, a reasoner. Hammering
it out by reason, he argues: "This world is neither finite nor
infinite. Those who say it is finite are wrong, and so are those

■ [24] who say it is infinite, and those who say it is finite and

j infinite. This world is neither finite nor infinite." This is the

■ fourth case. 57

2.21. 'These are the four ways in which these ascetics and
Brahmins are Finitists and Infinitists, and proclaim the fini-
tude and infinitude of the world on four grounds. There is no

j other way.

2.22. 'This, monks, the Tathagata understands: These view-
points thus grasped and adhered to will lead to such-and-such
destinations in another world. . .(as verse 75).

"These, monks, are those other matters, profound, hard to

80 Brahmajala Sutta : Sutta 1 i 26

see, hard to understand, peaceful, excellent, beyond mere
thought, subtle, to be experienced by the wise, which the
Tathagata, having realised them by his own super-knowledge,
proclaims, and about which those who would truthfully praise
the Tathagata would rightly speak.

2.23. 'There are, monks, some ascetics and Brahmins who
are Eel- Wrigglers. 58 When asked about this or that matter,
they resort to evasive statements, and they wriggle like eels on
four grounds. What are they?

2.24. [Wrong view 13] 'In this case there is an ascetic or
Brahmin who does not in truth know whether a thing is good
or bad. He thinks: "I do not in truth know whether this is
good [25] or whether it is bad. Not knowing which is right, I
might declare: 'That is good', or 'That is bad', and that might
be a lie, and that would distress me. And if I were distressed,
that would be a hindrance to me." 59 Thus fearing to lie, ab-
horring to lie, 60 he does not declare a thing to be good or bad,
but when asked about this or that matter, he resorts to evasive
statements and wriggles like an eel: "I don't say this, I don't
say that. I don't say it is otherwise. I don't say it is not. I don't
not say it is not." This is the first case.

2.25. [Wrong view 14] 'What is the second way? Here an
ascetic or Brahmin does not in truth know whether a thing is
good or bad. He thinks: "I might declare: "That is good', or
'That is bad', and I might feel desire or lust or hatred or aver-
sion. If I felt desire, lust, hatred or aversion, that would be
attachment on my part. If I felt attachment, that would distress
me, and if I were distressed, that would be a hindrance to
me." [26] Thus, fearing attachment, abhorring attachment, he
resorts to evasive statements. . .This is the second case.

2.26. [Wrong view 15] 'What is the third way? Here an asce-
tic or Brahmin does not in truth know whether a thing is good
or bad. He thinks: "I might declare: "That is good', or 'That is
bad', but there are ascetics and Brahmins who are wise, skil-
ful, practised debaters, like archers who can split hairs, who
go around destroying others' views with their wisdom, and
they might cross-examine me, demanding my reasons and
arguing. And I might not be able to reply. Not being able to

i 29 What the Teaching Is Not 81

reply would distress me, and if I were distressed, that would
be a hindrance to me." Thus, fearing debate, abhorring de-
bate, he resorts to evasive statements. This is the third case.

[27]

2.27. [Wrong view 16] 'What is the fourth way? Here, an
ascetic or Brahmin is dull and stupid. 61 Because of his dullness
and stupidity, when he is questioned he resorts to evasive
statements and wriggles like an eel: "If you ask me whether
there is another world — if I thought so, I would say there is
another world. But 1 don't say so. And I don't say otherwise.
And I don't say it is not, and I don't not say it is not." "Is
there no other world? ..." "Is there both another world and no
other world? ..." "Is there neither another world nor no other
world? . . . " 62 "Are there spontaneously-born beings? . . . " 63
"Are there not. . .?" "Both. . .?" "Neither. . .?" "Does the Tatha-
gata exist after death? Does he not exist after death? Does he
both exist and not exist after death? Does he neither exist nor
not exist after death?. . ." 64 "If I thought so, I would say so. . .1
don't say it is not." This is the fourth case.

2.28. 'These are the four ways [28] in which those ascetics
and Brahmins who are Eel-Wrigglers resort to evasive state-
ments . . . There is no other way.

2.29. 'This, monks, the Tathagata understands: These view-
points thus grasped and adhered to will lead to such-and-such
destinations in another world ... (as verse 15).

'These, monks, are those other matters, profound, hard to
see . . . which the Tathagata, having realised them by his own
super-knowledge, proclaims, and about which those who
would truthfully praise the Tathagata would rightly speak.

2.30. 'There are, monks, some ascetics and Brahmins who
are Chance-Originationists, and who proclaim the chance
origin of the self and the world on two grounds. What are
they?

2.31. [Wrong view 17] 'There are, monks, certain devas called
Unconscious. 65 As soon as a perception arises in them, those
devas fall from that realm. And it may happen that a being
falls from that realm and arises in this world. He . . . recalls his
last existence, but none [29] before that. He thinks: "The self

82 Brahmajala Sutta: Sutta 1 i 31

and the world have arisen by chance. How so? Before this I
did not exist. Now from not-being I have been brought to
being." This is the first case.

2.32. [Wrong view 18] 'What is the second case? Here, an
ascetic or Brahmin is a logician, a reasoner. He hammers out
his own opinion and declares: "The self and the world have
arisen by chance." This is the second case.

2.33. These are the two ways in which those ascetics and
Brahmins who are Chance-Originists proclaim the chance ori-
gin of the self and the world. There is no other way.

2.34. 'This, monks, the Tathagata understands. . .

'These, monks, are those other matters, profound, hard to
see, . . . which the Tathagata, having realised them by his own
super-knowledge, proclaims, and about which those who [30]
would truthfully praise the Tathagata would rightly speak.

2.33. 'And these, monks, are the eighteen ways in which
these ascetics and Brahmins are speculators about the past. . .
There is no other way.

2.36. 'This, monks, the Tathagata understands . . .

2.37. "There are, monks, some ascetics and Brahmins who
are speculators about the future, having fixed views about the
future, and who put forward various speculative theories
about the future in forty-four different ways. On what basis,
on what grounds do they do so?

2.38. "There are, monks, some ascetics and Brahmins who
[31] proclaim a doctripe of Conscious Post-Mortem Survival,
and do so in sixteen different ways. On what basis?

[Wrong views 19—34] 'They declare that the self after death is
healthy and conscious and (1) material, 66 (2) immaterial, 67 (3)
both material and immaterial, (4) neither material nor imma-
terial, (3) finite, (6) infinite, (7) both, (8) neither, (9) of uniform
perception, (10) of varied perception, (11) of limited perception,
(12) of unlimited perception, (13) wholly happy, (14) wholly
miserable, (13) both, (16) neither.

2.39. 'These are the sixteen ways in which these ascetics and
Brahmins proclaim a doctrine of conscious post-mortem sur-
vival. There is no other way.

2.40. 'This, monks, the Tathagata understands. . .

'These, monks, are those other matters, profound, hard to

{ 24 What the Teaching Is Not 83

see, . . . which the Tathagata, having realised them by his own
super-knowledge, [32] proclaims, and about which those who
would truthfully praise the Tathagata would rightly speak.'

[End of Second Recitation-Section ]

3.1. There are, monks, some ascetics and Brahmins who pro-
claim a doctrine of Unconscious Post-Mortem Survival, and
they do so in eight ways. On what basis?

3.2. [Wrong views 33-42] 'They declare that the self after
death is healthy and unconscious and {1) material, (2) imma-
terial, (3) both, (4) neither, (5) finite, (6) infinite, (7) both, (8)
neither. 68

3.3. 'These are the eight ways in which these ascetics and
Brahmins proclaim a doctrine of Unconscious Post-Mortem
Survival. There is no other way.

3.4. "This, monks, the Tathagata understands. . .These,
monks, are those other matters, profound, hard to see, . . .
which the Tathagata, having realised them by his own super-
knowledge, proclaims, [33] and about which those who would
truthfully praise the Tathagata would rightly speak.

3.5. 'There are some ascetics and Brahmins who declare a
doctrine of Neither-Conscious-nor-Unconscious Post-Mortem
Survival, and they do so in eight ways. On what basis?

3.6. [Wrong views 43-50] They declare that the self after
death is healthy and neither conscious nor unconscious and
(1) material, (2) immaterial, (3) both, (4) neither, (3) finite, (6) in-
finite, (7) both, (8) neither. 69

3.7. 'These are the eight ways in which these ascetics and
Brahmins proclaim a doctrine of Neither-Conscious-Nor-Un-
Conscious Post-Mortem Survival. There is no other way.

3.8. 'This, monks, the Tathagata understands ... These,
monks, are those other matters, profound, hard to see, . . .
which the Tathagata, having realised them by his own super-

’Tcnowledge, proclaims, and about which those who would
truthfully praise the Tathagata would rightly speak. [34]

3.9. 'There are, monks, some ascetics and Brahmins who are
Annihilationists, who proclaim the annihilation, destruction

84 Brahmajala Sutta: Sutta i i 35

and non-existence of beings, and they do so in seven ways.
On what basis?

3^10. [Wrong view 51] 'Here a certain ascetic or Brahmin de-
clares and holds the view: "Since this self is material, com-
posed of the four great elements, 70 the product of mother and
father, 71 at the breaking-up of the body it is annihilated and
perishes, and does not exist after death. This is the way in
which this self is annihilated." That is how some proclaim the
annihilation, destruction and non-existence of beings.

3.11. [Wrong view 52] 'Another says to him: "Sir, there is
such a self as you say. I don't deny it. But that self is not wholly
annihilated. For there is another self, divine, 72 material, be-
longing to the sense-sphere, 73 fed on real food. 74 You don't
know it or see it, but I do. It is this self that at the breaking-up
of the body perishes . . . " 75

3.12. [Wrong view 53] 'Another says to him: "Sir, there is
such a self as you say. I don't deny it. But that self is not wholly
annihilated. For there is another self, divine, material, mind-
made, 76 complete with all its parts, not defective in any sense-
organ. . .It is this self that at the breaking-up of the body
perishes ..."

3.13. [Wrong view 54] 'Another says to him: "Sir, there is
such a self as you say. . .There is another self which, by pass-
ing entirely beyond bodily sensations, by the disappearance
of all sense of resistance and by non-attraction to the percep-
tion of diversity, seeipg that space is infinite, has realised the
Sphere of Infinite Space. 77 [35] It is this self that at the breaking-
up of the body perishes ..."

3.14. [Wrong view 55] 'Another says to him: "There is an-
other self which, by passing entirely beyond the Sphere of In-
finite Space, seeing that consciousness is infinite, has real-
ised the Sphere of Infinite Consciousness. It is this self that at
the breaking-up of the body perishes ..."

3.15. [Wrong view 56] 'Another says to him: "There is an-
other self which, by passing entirely beyond the Sphere of In-
finite Consciousness, seeing that there is no thing, has real-
ised the Sphere of No-Thingness. It is this self that at the
breaking-up of the body perishes ..."

3.16. [Wrong view 37] 'Another says to him: "Sir, there is

i 37 What the Teaching Is Not 85

such a self as you say. I don't deny it. But that self is not wholly
annihilated. For there is another self which, by passing entire-
ly beyond the Sphere of No-Thingness and seeing: 'This is
peaceful, this is sublime', has realised the Sphere of Neither-
Perception-Nor-Non-Perception. You don't know it or see it,
but I do. It is this self that at the breaking-up of the body is
annihilated and perishes, and does not exist after death. This
is the way in which the self is completely annihilated." That is
how some proclaim the annihilation, destruction and non-
existence of beings.

3.17. 'These are the seven ways in which these ascetics and
Brahmins proclaim a doctrine of annihilation, destruction and
non-existence of beings . . . [36] There is no other way.

3.18. 'This, monks, the Tathagata understands ... These,
monks, are those other matters, profound, hard to see,. . .
which the Tathagata, having realised them by his own super-
knowledge, proclaims, and about which those who would
truthfully praise the Tathagata would rightly speak.

3.19. 'There are, monks, some ascetics and Brahmins who
are proclaimers of Nibbana Here and Now, and who proclaim
Nibbana here and now for an existent being in five ways. On
what grounds?

3.20. [Wrong view 58] 'Here a certain ascetic or Brahmin
declares and holds the view: "In as far as this self, being fur-
nished and endowed with the fivefold sense-pleasures, in-
dulges in them, then that is when the self realises the highest
Nibbana here and now." 78 So some proclaim it.

3.21. [Wrong view 59] 'Another says to him: "Sir, there is
such a self as you say. I don't deny it. But that is not where
the self realises the highest Nibbana here and now. Why so?
Because, sir, sense-desires are impermanent, painful and sub-
ject to change, and from their change and transformation there
arise sorrow, lamentation, pain, grief and distress. But [37]
when this self, detached from sense-desires, detached from
unwholesome states, enters and abides in the first jhana, 79
which is accompanied by thinking and pondering, 80 and the
delight 81 and happiness 82 bom of detachment, that is when
the self realises the highest Nibbana here and now."

3.22. [Wrong view 60] 'Another says to him: "Sir, there is

86 Brahmajala Sutta: Sutta i i 38

such a self as you say. But that is not when the self attains
Nibbana. How so? Because on account of thinking and pon-
dering, that state is considered gross. But when the self by the
subsiding of thinking and pondering enters and abides in the
second jhana, with inner tranquillity and oneness of mind,
which is free from thinking and pondering and is bom of
concentration, 83 and accompanied by delight and joy, that is
when the self realises the highest Nibbana here and now."

3.23. [Wrong view 61] 'Another says to him: "Sir, there is
such a self as you say. But that is not when the self attains
Nibbana. How so? Because on account of the presence of de-
light there is mental exhilaration, and that state is considered
gross. But when the self, with the waning of delight, dwells in
equanimity, 84 mindful and clearly aware, 85 experiencing in his
own body that joy of which the Noble Ones say: 'Happy
dwells one who has equanimity and mindfulness', and so
enters and abides in the third jhana, that is when the self real-
ises the highest Nibbana here and now."

3.24. [Wrong view 62] 'Another says to him: "Sir, there is
such a self as you say. I don't deny it. But that is not where
the self experiences the highest Nibbana here and now. Why
so? Because the mind contains the idea of joy, and that state is
considered gross. But when, with the abandonment of plea-
sure and pain, with the disappearance of previous joy and
grief, [38] one enters and abides in a state beyond pleasure
and pain in the fourth jhana, which is purified by equanimity
and mindfulness, that is where the self realises the highest
Nibbana here and now." That is how some proclaim the
highest Nibbana here and now for an existent being.

3.25. "These are the five ways in which these ascetics and
Brahmins proclaim a doctrine of Nibbana here and now.
There is no other way.

3.26. 'This, monks, the Tathagata understands. . .

3.27. 'These are the forty-four ways in which those ascetics
and Brahmins who are speculators about the future, having
fixed ideas about the future, put forward various speculative
views about the future. There is no other way.

3.28. "This, monks, the Tathagata understands. . .[39]

i 40 What the Teaching Is Not 87

3.29. 'These are the sixty-two ways in which those ascetics
and Brahmins who are speculators about the past, the future,
or both, put forward views about these. There is no other
way.

3.30. This, monks, the Tathagata understands: These view-
points thus grasped and adhered to will lead to such-and-such
destinations in another world. This the Tathagata knows, and
more, but he is not attached to that knowledge. And being
thus unattached he has experienced for himself perfect peace,
and having truly understood the arising and passing away of
feelings, their attraction and peril and the deliverance from
them, the Tathagata is liberated without remainder.

3.31. 'These, monks, are those other matters, profound, hard
to see, hard to understand, peaceful, excellent, beyond mere
thought, subtle, to be experienced by the wise, which the
Tathagata, having realised them by his own super-knowledge,
proclaims, and about which those who would truthfully praise
the Tathagata would rightly speak.'

[Conclusion]

3.32. [Wrong views 1—4] Thus, monks, when those ascetics
and Brahmins who are Etemalists proclaim the eternity of the
self and the world in four [40] ways, that is merely the feeling
of those who do not know and see, the worry and vacillation
of those immersed in craving.

3.33. [Wrong views 5—8] 'When those who are partly Etemal-
ists and partly Non-Etemalists proclaim the partial eternity
and the partial non-eternity of the self and the world in four
ways, that is merely the feeling of those who do not know and
see ...

* 3.34. [Wrong views 9—12] 'When those who are Finitists
and Infinitists proclaim the finitude and infinitude of the
world on four grounds, that is merely the feeling of those who
do not know and see ...

3.35. [Wrong views 13—16] "When those who are Eel-
Wrigglers resort to evasive statements, and wriggle like eels
on four grounds, that is merely the feeling. . .

88 Brahmajala Sutta: Sutta 1 i 42

3.36. [Wrong views 17— 18] 'When those who are Chance
Originationists proclaim the chance origin of the self and the
world on two grounds, this is merely the feeling. . .

3.37. [Wrong views 1-18] 'When those who are speculators
about the past, having fixed views about the past, put forward
various speculative theories about the past in eighteen diffe-
rent ways, this is merely the feeling of those who do not know
and see, the worry and vacillation of those immersed in
craving.

3.38. [Wrong views 19-34] 'When those who proclaim a
doctrine of Conscious Post-Mortem Survival do so in sixteen
different ways, that is merely the feeling . . . [41]

3.39. [Wrong views 35—42] 'When those who proclaim a
doctrine of Unconscious Post-Mortem Survival do so in eight
different ways, that is merely the feeling. . .

3.40. [Wrong views 43-50] 'When those who proclaim a
doctrine of Neither-Conscious-nor-Unconscious Post-Mortem
survival do so in eight ways, that is merely the feeling. . .

3.41. [Wrong views 51-57] 'When those who are Annihila-
tionists proclaim the annihilation, destruction and non-exis-
tence of beings in seven ways, that is merely the feeling, . .

3.42. [Wrong views 58-62] 'When those who are pro-
claimed of Nibbana Here and Now proclaim Nibbana here
and now for an existent being on five grounds, that is merely
the feeling. . .

343- [Wrong views 19—62] 'When those who are speculators
about the future in forty-four different ways. . .

3.44. [Wrong views 1-62] 'When those ascetics and
Brahmins who are speculators about the past, the future, or
both, having fixed views, put forward views in sixty-two
different ways, that is merely the feeling of those who do not
know and see, the worry and vacillation of those immersed in
craving.

3.45. 'When those ascetics and Brahmins who are [42] Eter-
nalists proclaim the eternity of the self and the world in four
ways, that is conditioned by contact. 86

3.46. 'When those who are partly Etemalists and partly Non-
Etemalists ...

3.47. 'When those who are Finitists and Infinitists . . .

i 45 What the Teaching Is Not 89

3.48. 'When those who are Eel-Wrigglers . . .

3.49. 'When those who are Chance-Originationists . . .

3.50. 'When those who are speculators about the past in
eighteen ways . . .

3.51. 'When those who proclaim a doctrine of Conscious
Post-Mortem Survival.

3.52. 'When those who proclaim a doctrine of Unconscious
Post-Mortem Survival . . .

3.53. 'When those who proclaim a doctrine of Neither-Con-
scious-Nor-Unconscious Post-Mortem Survival. . .

3.54. 'When those who are Annihilationists . . .

3.55. 'When those who are proclaimed of Nibbana Here and
Now. . .

3.56. 'When those who are speculators about the future . . .
[43]

3.57. 'When those ascetics and Brahmins who are specula-
ted about the past, the future, or both, having fixed views,
put forward views in sixty-two different ways, that is condi-
tioned by contact.

3.58— 70. 'That all of these ( Etemalists and the rest) should ex-
perience that feeling without contact is impossible. [44]

3.71. 'With regard to all of these. . ., [45] they experience
these feelings by repeated contact through the six sense-
bases; 87 feeling conditions craving; craving conditions cling-
ing; clinging conditions becoming; becoming conditions birth;
birth conditions ageing and death, sorrow, lamentation, sad-
ness and distress. 88

'When, monks, a monk understands as they really are the
arising and passing away of the six bases of contact, their at-
traction and peril, and the deliverance from them, he knows
that which goes beyond all these views.

3.72. 'Whatever ascetics and Brahmins who are speculators
about the past or the future or both, having fixed views on the
matter and put forth' speculative views about it, these are all
trapped in the net with its sixty-two divisions, and wherever
they emerge and try to get out, they are caught and held in
this net. Just as a skilled fisherman or his apprentice might cover
a small piece of water with a fine-meshed net, thinking: “What-
ever larger creatures there may be in this water, they are all

90 Brahmajala Sutta: Sutta i i 46

trapped in the net, [46] caught, and held in the net", so it is
with all these: they are trapped and caught in this net.

3.73. 'Monks, the body of the Tathagata stands with the link
that bound it to becoming cut. 89 As long as the body subsists,
devas and humans will see him. But at the breaking-up of the
body and the exhaustion of the life-span, devas and humans
will see him no more. Monks, just as when the stalk of a
bunch of mangoes has been cut, all the mangoes on it go with
it, just so the Tathagata' s link with becoming has been cut. As
long as the body subsists, devas and humans will see him.
But at the breaking-up of the body and the exhaustion of the
life-span, devas and humans will see him no more/

3.74. At these words the*Venerable Ananda said to the Lord:
'It is marvellous. Lord, it is wonderful. What is the name of
this exposition of Dhamma?'

'Ananda, you may remember this exposition of Dhamma as
the Net of Advantage, 90 the Net of Dhamma, the Supreme
Net, the Net of Views, or as the Incomparable Victory in
Battle.'

Thus the Lord spoke, and the monks rejoiced and were de-
lighted at his words. And as this exposition was being pro-
claimed, the ten-thousand world-system shook.

2 Samannaphala Sutta:

The Fruits of the Homeless Life

[47] 1. Thus have I heard. Once the Lord was staying at Raja-
gaha, in Jivaka Komarabhacca's 91 mango-grove, together with
a large company of some twelve hundred and fifty monks.
And at that time King Ajatasattu Vedehiputta 92 of Magadha,
having gone up to the roof of his palace, was sitting there sur-
rounded by his ministers, on the fifteenth- day fast- day, 93 the
full-moon of the fourth month, 94 called Komudi. 95 And King
Ajatasattu, on that fast-day/gave vent to this solemn utter-
ance: 'Delightful, friends, is this moonlight night! Charming
is this moonlight night! Auspicious is this moonlight night!
Can we not today visit some ascetic or Brahmin, to visit whom
would bring peace to our heart?' 96

2. Then one minister said to King Ajatasattu: 'Sire, there is
Purana Kassapa, who has many followers, a teacher of many,
who is well-known, renowned, the founder of a sect, highly
honoured by the multitude, of long standing, long-since gone
forth, aged and venerable. May Your Majesty visit this Purana
Kassapa. He may well bring peace to Your Majesty's heart.' At
these words King Ajatasattu was silent.

3. Another minister said: 'Sire, there is [48] Makkhali Gosala,
who has many followers . . . He may well bring peace to your
Majesty's heart.' At these words King Ajatasattu was silent.

4. Another minister said: 'Sire, there is Ajita Kesakamball
. . . ' At these words King Ajatasattu was silent.

3. Another minister said: 'Sire, there is Pakudha Kaccayana
. . .' At these words King Ajatasattu was silent.

6. Another minister said: 'Sire, there is Sanjaya Belatthaput 1
ta. . .' At these words King Ajatasattu was silent.

7. Another minister said: 'Sire, there is [49] the Nigantha

92 Samahhaphala Sutta: Sutta 2 i 50

Nataputta, who has many followers, a teacher of many, who is
well-known, . . . aged and venerable. May Your Majesty visit
the Nigantha Nataputta. He may well bring peace to Your
Majesty's heart.' At these words King Ajatasattu was silent.

8. All jthis time Jivaka Komarabhacca was sitting silently
near King Ajatasattu. The King said to him: 'You, friend
Jivaka, why are you silent?' 'Sire, there is this Blessed Lord,
the Arahant, the fully-enlightened Buddha staying in my
mango-grove with a large company of some twelve hundred
and fifty monks. And concerning the Blessed Gotama this fair
report has been spread about: "This Blessed Lord is an Ara-
hant, a fully-enlightened Buddha, endowed with wisdom and
conduct, the Well-Farer, Knower of the worlds, incomparable
Trainer of men to be tamed, 97 Teacher of gods and humans,
enlightened and blessed." May Your Majesty visit the Blessed
Lord. He may well bring peace to Your Majesty's heart.' 'Then,
Jivaka, have the riding-elephants made ready.'

9. 'Very good. Sire', said Jivaka, and he had five hundred
she-elephants made ready, and for the King the royal tusker.
Then he reported: 'Sire, the riding-elephants are ready. Now
is the time to do as Your Majesty wishes.' And King Ajatasat-
tu, having placed his wives each on one of the five hundred
she-elephants, mounted the royal tusker and proceeded in
royal state, accompanied by torch-bearers, from Rajagaha to-
wards JIvaka's mango-grove.

10. And when Kihg Ajatasattu came near the mango-grove
he felt fear and terror, and his hair stood on end. And feeling
[50] this fear and the rising of the hairs, the King said to
Jivaka: 'Friend Jivaka, you are not deceiving me? You are not
tricking me? You are not delivering me up to an enemy? How
is it that from this great number of twelve hundred and fifty
monks not a sneeze, a cough or a shout is to be heard?'

'Have no fear, Your Majesty, I would not deceive you or
trick you or deliver you up to an enemy. Approach, Sire, ap-
proach. There are the lights burning in the round pavilion.'

11. So King Ajatasattu, having ridden on his elephant as far
as the ground would permit, alighted and continued on foot
to the door of the round pavilion. Then he said: 'Jivaka, where

i 52 The Fruits of the Homeless Life 93

is the Lord?' 'That is the Lord, Sire. That is the Lord sitting
against the middle column with his order of monks in front of
him.'

12. Then King Ajatasattu went up to the Lord and stood to
one side, and standing there to one side the King observed
how the order of monks continued in silence like a clear lake,
and he exclaimed: 'If only Prince Udayabhadda were possess-
ed of such calm as this order of monks!'

'Do your thoughts go to the one you love. Your Majesty?'
'Lord, Prince Udayabhadda 98 is very dear to me. If only he
were possessed of the same calm as this order of monks!'

13. Then King Ajatasattu, having bowed down to the Lord
and saluted the order of monks with [51] joined hands, sat
down to one side and said: 'Lord, I would ask something, if
the Lord would deign to answer me.' 'Ask, Your Majesty, any-
thing you like.'

14. 'Lord, just as there are these various craftsmen, such as
elephant-drivers, horse-drivers, chariot-fighters, archers, stan-
dard-bearers, adjutants, army caterers, champions and senior
officers, scouts, heroes, brave fighters, cuirassiers, slaves' sons,
cooks, barbers, bathmen, bakers, garland-makers, bleachers,
weavers, basket-makers, potters, calculators and accountants
— and whatever other skills there are: they enjoy here and
now the visible fruits of their skills, they themselves are de-
lighted and pleased with this, as are their parents, children
and colleagues and friends, they maintain and support asce-
tics and Brahmins, thus assuring for themselves a heavenly,
happy reward tending towards paradise. Can you. Lord, point
to such a reward visible here and now as a fruit of the
homeless life?'

15. 'Your Majesty, do you admit that you have put this
question to other ascetics and Brahmins?' 'I admit it. Lord.'

'Would Your Majesty mind saying how they replied?' 'I do
not mind telling the Lord, or one like him.' [52] 'Well then.
Your Majesty, tell me.'

16. 'Once, Lord, I went to see Purana Kassapa. 99 Having ex-
changed courtesies, I sat down to one side and said: "Good
Kassapa, just as there are these various craftsmen, . . . they en-

94 Samannaphala Sutta: Sutta 2 153

joy here and now the visible fruits of their skills. . .(as verse
14). Can you, Kassapa, point to such a reward visible here and
now as a fruit of the homeless life?"

17. 'At this. Lord, Purana Kassapa said: "Your Majesty, by
5 the doer or instigator of a thing, by one who cuts or causes to
! be cut, by one who bums or causes to be burnt, by one who

causes grief and weariness, by one who agitates or causes agi-
tation, who causes life to be taken or that which is not given
1 to be taken, commits burglary, carries off booty, commits rob-
j bery, lies in ambush, commits adultery and tells lies, ho evil is
j done. If with a razor- sharp wheel one were to make of this
earth one single mass and heap of flesh, there would be no
evil as a result of that, no evil would accrue. If one were to go
along the south bank of the Ganges killing, slaying, cutting or
causing to be cut, burning or causing to be burnt, there would
I be no evil as a result of that, no evil would accrue. Or if one
were to go along the north bank of the Ganges giving and
causing to be given, sacrificing and causing to be sacrificed,
there would be no merit as a result of that, no merit would
accrue. [53] In giving, self-control, abstinence and telling the
truth, there is no merit, and no merit accrues."

18. 'Thus, Lord, Purana Kassapa, on being asked about the
present fruits of the homeless life, explained non-action to me.
Just as if on being asked about a mango he were to describe a
breadfruit-tree, or on being asked about a breadfruit-tree he
were to describe a mfingo, so Purana Kassapa, on being asked
about the present fruits of the homeless life, explained non-
action to me. And, Lord, I thought: "How should one like me
think despitefully of any ascetic or Brahmin dwelling in my
territory?" 100 so I neither applauded nor rejected Purana Kas-
sapa's words but, though displeased, not expressing my dis-
pleasure, saying nothing, rejecting and scorning speech, I got
up and left.

19. 'Once I visited Makkhali Gosala, 101 and asked him the
same question.

20. 'Makkahali Gosala said: "Your Majesty, there is no cause
or condition 102 for the defilement of beings, they are defiled
without cause or condition. There is no cause or condition for
the purification of beings, they are purified without cause or

i 55 The Fruits of the Homeless Life 95

condition. There is no self-power or other-power, there is no
power in humans, no strength or force, no vigour or exertion.
All beings, all living things, all creatures, all that lives is with-
out control, without power or strength, they experience the
fixed course of pleasure and pain through the six kinds of re-
birth. There [54] are one million four hundred thousand prin-
cipal sorts of birth, and six thousand others and again six
hundred. There are five hundred kinds of kamma, 103 or five
kinds, 104 and three kinds, 105 and half-kamma, 106 sixty-two
paths, sixty-two intermediary aeons, six classes of human-
kind, eight stages of human progress, four thousand nine
hundred occupations, four thousand nine hundred wanderers,
four thousand nine hundred abodes of nagas, 107 two thousand
sentient existences, three thousand hells, thirty-six places of
dust, seven classes of rebirth as conscious beings, seven as un-
conscious beings, and seven as beings 'freed from bonds', 108
seven grades of devas, men, goblins, seven lakes, seven great
and seven small protuberances, 109 seven great and seven small
abysses, seven great and seven small dreams, eight million
four hundred thousand aeons during which fools and wise
run on and circle round till they make an end of suffering.

'"Therefore there is no such thing as saying: 'By this disci-
pline or practice or austerity or holy life I will bring my un-
ripened kamma to fruition, or I will gradually make this
ripened kamma go away.' 110 Neither of these things is possi-
ble, because pleasure and pain have been measured out with
a measure limited by the round of birth-and-death, and there
is neither increase nor decrease, neither excellence nor infe-
riority. Just as a ball of string when thrown runs till it is all
unravelled, so fools and wise run on and circle round till they
make an end of suffering."

21. "Thus, Lord, Makkhali Gosala, on being asked about the
fruits of the homeless life, explained the purification of the
round of birth-and-death to me. . . [55] So I neither applauded
nor rejected Makkhali Gosala' s words but . . . got up and left.

22. 'Once I visited Ajita Kesakamball, 111 and asked him the
same question.

23. 'Ajita Kesakambali said: "Your Majesty, there is nothing
given, bestowed, offered in sacrifice, there is no fruit or result

96 Samannaphala Sutta: Sutta 2. i 57

of good or bad deeds, there is not this world or the next, there
is no mother or father, there are no spontaneously arisen
beings, 112 there are in the world no ascetics or Brahmins who
have attained, who have perfectly practised, who proclaim
this world and the next, having realised them by their own
super-knowledge. This human being is composed of the four
great elements, and when one dies the earth part reverts to
earth, the water part to water, the fire part to fire, the air part
to air, and the faculties pass away into space. They accompany
the dead man with four bearers and the bier as fifth, their
footsteps are heard as far as the cremation-ground. There the
bones whiten, the sacrifice ends in ashes. It is the idea of a
fool to give this gift: the talk of those who preach a doctrine of
survival is vain and false. Fools and wise, at the breaking-up
of the body, are destroyed and perish, they do not exist after
death."

24. "Thus, Lord, Ajita Kesakambali, on being asked about
the fruits of the homeless life, explained the doctrine of anni-
hilation to me. . .[56] . . .1 got up and left.

25. 'Once I visited Pakudha Kaccayana, 113 and asked him
the same question.

26. 'Pakudha Kaccayana said: "Your Majesty, these seven
things are not made or of a kind to be made, uncreated, un-
productive, barren, false, stable as a column. They do not
shake, do not change, obstruct one another, nor are they able
to cause one another pleasure, pain, or both. What are the
seven? The earth-body, the water-body, the fire-body, the air-
body; pleasure and pain and the life-principle. These seven
are not made. . .Thus there is neither slain nor slayer, neither
hearer nor proclaimer, neither knower nor causer of knowing.
And whoever cuts off a man's head with a sharp sword does
not deprive anyone of life, he just inserts the blade in the
intervening space between these seven bodies." [57]

27. 'Thus, Lord, Pakudha Kaccayana, on being asked about
the fruits of the homeless life, answered with something quite
different ... I got up and left.

28. 'I visited the Nigantha Nataputta, 114 and asked him the
same question.

29. "The Nigantha Nataputta said: "Your Majesty, here a

i 60 The Fruits of the Homeless Life 97

Nigantha is bound by a fourfold restraint. What four? He is
curbed by all curbs, enclosed by all curbs, cleared by all curbs,
and claimed by all curbs. 115 And as far as a Nigantha is bound
by this fourfold restraint, thus the Nigantha is called self-per-
fected, self-controlled, self-established."

[58] 30. "Thus, Lord, the Nigantha Nataputta, on being
asked about the fruits of the homeless life, explained the four-
fold restraint to me . . .1 got up and left.

31. 'Once I visited Sanjaya Belatthaputta, and asked him the
same question.

32. 'Sanjaya Belatthaputta said: "If you ask me: 'Is there an-
other world?' if I thought so, I would say so. But I don't think
so. I don't say it is so, and I don't say otherwise. I don't say it
is not, and I don't not say it is not. If you ask: 'Isn't there an-
other world?'. . .'Both?'. . .'Neither?'. . .'Is there fruit and re-
sult of good and bad deeds?' 'Isn't there?'. . .'Both?'. . .'Nei-
ther?' . . . 'Does the Tathagata [59] exist after death?' 'Does he
not?'. . .'Both?'. . .'Neither?'. . .1 don't not say it is not."

33. 'Thus, Lord, Sanjaya Belatthaputta, on being asked about
the fruits of the homeless life, replied by evasion. Just as if on
being asked about a mango he were to describe a breadfruit-
tree... And I thought: "Of all these ascetics and Brahmins,
Sanjaya Belatthaputta is the most stupid and confused." So I
neither applauded nor rejected his words, but go up and left.

34. 'And so. Lord, I now ask the Blessed Lord: Just as there
are these various craftsmen,. . .who enjoy here and now the
visible fruits of their skills, . . . assuring for themselves a
heavenly, happy reward . . . [60] Can you. Lord, point to such a
reward, visible here and now, as a fruit of the homeless life?'

'I can. Your Majesty. I will just ask a few questions in return
and you, Sire, shall answer as you see fit.

35. 'What do you think. Sire? Suppose there were a man, a
slave, a labourer, getting up before you and going to bed after
you, willingly doing whatever has to be done, well-mannered,
pleasant-spoken, working in your presence. And he might
think: "It is strange, it is wonderful, the destiny and fruits of
meritorious deeds! 116 This King Ajatasattu Vedehiputta of
Magadha is a man, and I too am a man. The King is addicted
to and indulges in the fivefold sense-pleasures, just like a god.

98 Samannaphala Sutta: Sutta 2 i 62

whereas I am a slave. . .working in his presence. I ought to do
something meritorious. Suppose I were to shave off my hair
and beard, don yellow robes, and go forth from the household
life into homelessness!" And before long he does so. And he,
having thus gone forth might dwell, restrained in body,
speech and thought, satisfied with the minimum of food and
clothing, content, in solitude. And then if people were to an-
nounce to you: "Sire, you remember that slave who worked in
your presence, and who shaved off his hair and beard and
went forth into homelessness? He is living restrained in body,
speech and thought, ... in solitude" — would you then say:
"That man must come back and be a slave and work for me as
before"?'

36. 'No indeed, Lord. For we should pay homage to him, [61]
we should rise and invite him and press him to receive from
us robes, food, lodging, medicines for sickness and requisites,
and make arrangements for his proper protection/

'What do you think, Sire? Is that one fruit of the homeless
life visible here and now?' 'Certainly, Lord.' 'Then that. Sire,
is the first such fruit of the homeless life.'

37. 'But, Lord, can you show any other reward, visible here
and now, as a fruit of the homeless life?'

'I can. Sire. I will just ask a few questions in return and you.
Sire, shall answer as you see fit. What do you think, Sire?
Suppose there were a man, a farmer, a householder, in your
service, the steward of an estate. He might think: "It is
strange, it is wonderful, the destiny and fruits of meritorious
deeds! This King Ajatasattu is a man, and I too am a man. The
King is addicted to and indulges in the fivefold sense-plea-
sures, just like a god, whereas I am a farmer, . . . the steward of
an estate. I ought to do something meritorious. Suppose I
were to ... go forth from the household life into homeless-
ness!" And before long he does so. And he, having thus gone
forth might dwell ... in solitude. And if people were to tell you
this. . .[62] would you then say: "That man must come back
and be a steward as before"?'

38. 'No indeed. Lord. For we should pay homage to him, we
should rise and invite him and press him to receive from us
robes, food, lodging, medicines for sickness and requisites,
and make arrangements for his proper protection.'

i 63 The Fruits of the Homeless Life 99

'What do you think. Sire? Is that one fruit of the homeless
life visible here and now?' 'Certainly, Lord.' 'Then that. Sire,
is the second such fruit of the homeless life.'

39. 'But, Lord, can you show me any other reward, visible
here and now, as a fruit of the homeless life that is more ex-
cellent and perfect than these?'

'I can. Sire. Please listen, Your Majesty, pay proper atten-
tion, and I will speak.' 'Yes, Lord', said King Ajatasattu, and
the Lord went on;

40. 'Your Majesty, it happens that a Tathagata arises in the
world, an Arahant, fully-enlightened Buddha, endowed with
wisdom and conduct, Well-Farer, Knower of the worlds, in-
comparable Trainer of men to be tamed. Teacher of gods and
humans, enlightened and blessed. He, having realised it by
his own super- knowledge, proclaims this world with its devas,
maras 117 and Brahmas, its princes 118 and people. He preaches
the Dhamma, which is lovely in its beginning, lovely in its
middle, lovely in its ending, in the spirit and in the letter, and
displays the fully-perfected and purified holy life.

41. 'This Dhamma is heard by a householder or a house-
holder's son, or one reborn in some family or other. Having
heard this Dhamma, [63] he gains faith in the Tathagata.
Having gained this faith, he reflects: "The household life is
close and dusty, the homeless life is free as air. It is not easy,
living the household life, to live the fully-perfected holy life,
purified and polished like a conch-shell. Suppose I were to
shave off my hair and beard, don yellow robes and go forth
from the household life into homelessness!" And after some
time, he abandons his property, small or great, leaves his
circle of relatives, small or great, shaves off his hair and beard,
dons yellow robes and goes forth into the homeless life.

42. 'And having gone forth, he dwells restrained by the re-
straint of the rules, persisting in right behaviour, seeing dan-
ger in the slightest faults, observing the commitments he has
taken on regarding body, deed and word, devoted to the
skilled and purified life, perfected in morality, with the sense-
doors guarded, skilled in mindful awareness and content.

43. -62. 'And how. Sire, is a monk perfected in morality?
Abandoning the taking of life, he dwells refraining from
taking life, without stick or sword, scrupulous, compassionate.

ioo Samahhaphala Sutta: Sutta 2 1 7 1

trembling for the welfare of all living beings, thus he is ac-
complished in morality. Abandoning the taking of what is not
given,. . .abandoning unchastity,. . .(and so on through the three
sections on morality as Sutta i, verses 1.8-27). A monk refrains
from such base arts and wrong means of livelihood. Thus he
is perfected in morality. [64—69]

63. 'And then. Sire, that monk who is perfected in morality
sees no danger from any side owing to his being restrained
by morality. Just as a duly-anointed Khattiya king, having
conquered [70] his enemies, by that very fact sees no danger
from any side, so the monk, on account of his morality, sees
no danger anywhere. He experiences in himself the blameless
bliss that comes from maintaining this Ariyan morality. In
this way. Sire, he is perfected in morality.

64. 'And how. Sire, is he a guardian of the sense-doors?
Here a monk, on seeing a visible object with the eye, does not
grasp at its major signs or secondary characteristics. Because
greed and sorrow, evil unskilled states, would overwhelm him
if he dwelt leaving this eye-faculty unguarded, so he practises
guarding it, he protects the eye-faculty, develops restraint of
the eye-faculty. On hearing a sound with the ear, ... on smel-
ling an odour with the nose, ... on tasting a flavour with the
tongue,. . .on feeling an object with the body,. . .on thinking
a thought with the mind, he does not grasp at its major signs
or secondary characteristics,. . .he develops restraint of the
mind-faculty. He experiences within himself the blameless
bliss that comes from maintaining this Ariyan guarding of the
faculties. In this way. Sire, a monk is a guardian of the sense-
doors.

65. 'And how. Sire, is a monk accomplished in mindfulness
and clear awareness? Here a monk acts with clear awareness
in going forth and back, in looking ahead or behind him, in
bending and stretching, in wearing his outer and inner robe
and carrying his bowl, in eating, drinking, chewing and
swallowing, in evacuating and urinating, in walking, stand-
ing, sitting, lying down, in waking, in speaking and in
keeping silent he acts with clear awareness. In this way, [71] a
monk is accomplished in mindfulness and clear awareness.

i 72 The Fruits of the Homeless Life 101

66. 'And how is a monk contented? Here, a monk is satis-
fied with a robe to protect his body, with alms to satisfy his
stomach, and having accepted sufficient, he goes on his way.
Just as a bird with wings flies hither and thither, burdened by
nothing but its wings, so he is satisfied ... In this way, Sire, a
monk is contented.

67. "Then he, equipped with this Ariyan morality, with this
Ariyan restraint of the senses, with this Ariyan contentment,
finds a solitary lodging, at the root of a forest tree, in a moun-
tain cave or gorge, a charnel-ground, a jungle-thicket, or in the
open air on a heap of straw. Then, having eaten after his return
from the alms-round, he sits down cross-legged, holding his
body erect, and concentrates on keeping mindfulness estab-
lished before him. 119

68. 'Abandoning worldly desires, he dwells with a mind
freed from worldly desires, and his mind is purified of them.
Abandoning ill-will and hatred. . .and by compassionate love
for the welfare of all living beings, his mind is purified of ill-
will and hatred. Abandoning sloth-and-torpor, . . . perceiving
light, 120 mindful and clearly aware, his mind is purified of
sloth-and-torpor. Abandoning worry-and-flurry . . . and with
an inwardly calmed mind his heart is purified of worry-and-
flurry. Abandoning doubt, he dwells with doubt left behind,
without uncertainty as to what things are wholesome, his
mind is purified of doubt.

69. 'Just as a man who had taken a loan to develop his busi-
ness, and whose business had prospered, might pay off his
old debts, and with what was left over could support a wife,
might think: "Before this I developed my business by bor-
rowing, [72] but now it has prospered...", and he would
rejoice and be glad about that.

70. 'Just as a man who was ill, suffering, terribly sick, with
no appetite and weak in body, might after a time recover, and
regain his appetite and bodily strength, and he might think:
"Before this I was ill . . . ", and he would rejoice and be glad
about that.

71. 'Just as a man might be bound in prison, and after a
time he might be freed from his bonds without any loss, with

102 Samahhaphala Sutta: Sutta 2 i 74

no deduction from his possessions. He might think: “Before
this I was in prison. . . and he would rejoice and be glad
about that.

72. 'J us t as a man might be a slave, not his own master, de-
pendent on another, unable to go where he liked, and after
some time he might be freed from slavery, able to go where
he liked, might think: “Before this I was a slave . . . “[73] And
he would rejoice and be glad about that.

73. 'Just as a man, laden with goods and wealth, might go
on a long journey through the desert where food was scarce
and danger abounded, and after a time he would get through
the desert and arrive safe and sound at the edge of a village,
might think: "Before this I was in danger, now I am safe at
the edge of a village", and he would rejoice and be glad about
that.

74. 'As long. Sire, as a monk does not perceive the disap-
pearance of the five hindrances in himself, 121 he feels as if in
debt, in sickness, in bonds, in slavery, on a desert journey.
But when he perceives the disappearance of the five hin-
drances in himself, it is as if he were freed from debt, from
sickness, from bonds, from slavery, from the perils of the
desert.

75. 'And when he knows that these five hindrances have left
him, gladness arises in him, from gladness comes delight,
from the delight in his mind his body is tranquillised, with a
tranquil body he feels joy, and with joy his mind is concen-
trated. Being thus detached from sense-desires, detached from
unwholesome states, he enters and remains in the first jhana,
which is with thinking and pondering, bom of detachment,
filled with delight and joy. And with this delight and joy bom
of detachment, he so suffuses, drenches, fills and irradiates his
body that there is no spot in his entire body that is untouched
by this delight and joy bom of detachment. [74]

76. 'Just as a skilled bathman or his assistant, kneading the
soap-powder which he has sprinkled with water, forms from
it, in a metal dish, a soft lump, so that the ball of soap-powder
becomes one oleaginous mass, bound with oil so that nothing
escapes — so this monk suffuses, drenches, fills and irradiates
his body so that no spot remains untouched. This, Sire, is a

i 76 The Fruits of the Homeless Life 103

fruit of the homeless life, visible here and now, that is more
excellent and perfect than the former ones. 122

77. 'Again, a monk, with the subsiding of thinking and
pondering, by gaining inner tranquillity and oneness of mind,
enters and remains in the second jhana, which is without
thinking and pondering, bom of concentration, filled with
delight and joy. And with this delight and joy bom of concen-
tration he so suffuses his body that no spot remains un-
touched.

78. 'Just as a lake fed by a spring, with no inflow from east,
west, north or south, where the rain-god sends moderate
showers from time to time, the water welling up from below,
mingling with cool water, would suffuse, fill and irradiate that
cool water, so that no part of the pool was untouched by it —
so, with this delight and joy bom of concentration he so
suffuses his body that no spot remains untouched. [75] This,
Sire, is a fruit more excellent and perfect than the former ones.

79. 'Again, a monk with the fading away of delight remains
imperturbable, mindful and clearly aware, and experiences in
himself that joy of which the Noble Ones say: “Happy is he
who dwells with equanimity and mindfulness", and he enters
and remains in the third jhana. And with this joy devoid of
delight he so suffuses his body that no spot remains un-
touched.

80. 'Just as if, in a pond of blue, red or white lotuses 123 in
which the flowers, bom in the water, grown in the water, not
growing out of the water, are fed from the water's depths,
those blue, red or white lotuses would be suffused. . .with the
cool water — so with this joy devoid of delight the monk so
suffuses his body that no spot remains untouched. This is a
fruit of the homeless life, more excellent and perfect than the
former ones.

81. 'Again, a monk, having given up pleasure and pain, and
with the disappearance of former gladness and sadness, enters
and remains in the fourth jhana which is beyond pleasure and
pain, and purified by equanimity and mindfulness. And he
sits suffusing his body with that mental purity and
clarification [76] So that no part of his body is untouched by it.

82. 'Just as if a man were to sit wrapped from head to foot

104 Samahhaphala Sutta: Sutta 2 i 77

in a white garment, so that no part of him was untouched by
that garment — so his body is suffused. . .This is a fruit of the
homeless life, more excellent and perfect than the former ones.

83. 'And so, with mind concentrated, purified and cleansed,
unblemished, free from impurities, 124 malleable, workable,
established, and having gained imperturbability, he directs
and inclines his mind towards knowing and seeing. And he
knows: "This my body is material, made up from the four
great elements, bom of mother and father, fed on rice and
gruel, impermanent, liable to be injured and abraded, broken
and destroyed, and this is my consciousness which is bound
to it and dependent on it." 125

84. 'It is just as if there were a gem, a beryl, 126 pure, excel-
lent, well cut into eight facets, clear, bright, unflawed, perfect
in every respect, strung on a blue, yellow, red, white or
orange cord. A man with good eyesight, taking it in his hand
and inspecting it, would describe it as such. In the same way.
Sire, a monk with mind concentrated, purified and cleansed,
. . . directs his mind towards knowing and seeing. And he
knows: "This my body is material, made up of the four great
elements, . . . [77] and this is my consciousness which is bound
to it and dependent on it." This is a fruit of the homeless life,
more excellent and perfect than the former ones.

85. 'And he, with mind concentrated, . . f having gained im-
perturbability, applies and directs his mind to the production
of a mind-made body. And out of this body he produces
another body, having a form, 127 mind-made, complete in all
its limbs and faculties.

86. 'It is just as if a man were to draw out a reed from its
sheath. He might think: "This is the reed, this is the sheath,
reed and sheath are different. Now the reed has been pulled
from the sheath." Or as if a man were to draw a sword from
the scabbard. He might think: "This is the sword, this is the
scabbard, sword and scabbard are different. Now the sword
has been drawn from the scabbard." Or as if a man were to
draw a snake from its [old] skin. He might think: "This is the
snake, this is the skin, snake and skin are different. Now the
snake has been drawn from its skin." In the same way a monk
with mind concentrated . . . directs his mind to the production

i 80 The Fruits of the Homeless Life 103

of a mind-made body. He draws that body out of this body,
having form, mind-made, complete with all its limbs and
faculties. This is a fruit of the homeless life more excellent and
perfect than the former ones.

87. 'And he, with mind concentrated, . . . applies and directs
his mind [78] to the various supernormal powers. 128 He then
enjoys different powers: being one, he becomes many —
being many, he becomes one; he appears and disappears; he
passes through fences, walls and mountains unhindered as if
through air; he sinks into the ground and emerges from it as
if it were water; he walks on the water without breaking the
surface as if on land; he flies cross-legged through the sky like
a bird with wings; he even touches and strokes with his hand
the sun and moon, mighty and powerful as they are; 129 and he
travels in the body as far as the Brahma world.

88. 'Just as a skilled potter or his assistant can make from
well-prepared clay whatever kind of bowl he likes, or just as a
skilled ivory-carver or his assistant can produce from well-
prepared ivory any object he likes, or just as a skilled
goldsmith or his assistant can make any gold article he likes —
so the monk with mind concentrated. . .enjoys various super-
normal powers. . .[79] This is a fruit of the homeless life. . .

89. 'And he, with mind concentrated,. . .applies and directs
his mind to the divine ear. 130 With the divine ear, purified
and surpassing that of human beings, he hears sounds both
divine and human, whether far or near.

90. 'Just as a man going on a long journey might hear the
sound of a big drum, a small drum, a conch, cymbals or a
kettle-drum, and he might think: "That is a big drum,. . .a
kettle-drum", so the monk with mind concentrated . . . hears
sounds, divine or human, far or near. This is a fruit of the
homeless life, more excellent and perfect than the former ones.

91. 'And he, with mind concentrated,. . .applies and directs
his mind to the knowledge of others' minds. He knows and
distinguishes with his mind the minds of other beings or
other persons. He knows the mind with passion to be with
passion; he knows the mind without passion to be without
passion. 131 [80] He knows the mind with hate to be with hate;
he knows the mind without hate to be without hate. He

106 Samahhaphala Sutta: Sutta 2 i 82

knows the deluded mind to be deluded; he knows the un-
deluded mind to be undeluded. He knows the narrow mind
to be narrow; he knows the broad mind to be broad. He
knows the expanded mind to be expanded; he knows the un-
expanded mind to be unexpanded. He knows the surpassed
mind to be surpassed; he knows the unsurpassed mind to be
unsurpassed. He knows the concentrated mind to be concen-
trated; he knows the unconcentrated mind to be unconcen-
trated. He knows the liberated mind to be liberated; he knows
the unliberated mind to be unliberated.

92. 'Just as a woman, or a man or young boy, fond of his
appearance, might examine his face in a brightly polished
mirror or in water, and by examination would know whether
there was a spot there or not, so the monk, with mind con-
centrated, ... directs his mind to the knowledge of others'
minds. . .(as verse pi). [8i] This is a fruit of the homeless life. . .

93. 'And he, with mind concentrated, . . . applies and directs
his mind to the knowledge of previous existences. He remem-
bers many previous existences: one birth, two, three, four,
five births, ten, twenty, thirty, forty, fifty births, a hundred, a
thousand, a hundred thousand births, several periods of con-
traction, of expansion, of both contraction and expansion.
"There my name was so-and-so, my clan was so-and-so, my
caste was so-and-so, my food was such-and-such, I experi-
enced such-and-such pleasant and painful conditions, I lived
for so long. Having passed away from there, I arose there.
There my name was so-and-so. . .And having passed away
from there, I arose here." Thus he remembers various past
births, their conditions and details.

94. 'It is just as if a man were to go from his village to
another, from that to yet another, and thence return to his
home village. He might think: "I came from my own village to
that other one where I stood, sat, spoke or remained silent like
this, and from that one I went to another, where I stood, sat,
spoke or remained silent like this, and from there [82] I have
just returned to my own village." 132 Just so the monk with
mind concentrated. . .remembers past births. . .This is a fruit
of the homeless life ...

i 84 The Fruits of the Homeless Life 107

95. 'And he, with mind concentrated,. . .applies and directs
his mind to the knowledge of the passing-away and arising of
beings. With the divine eye, 133 purified and surpassing that of
humans, he sees beings passing away and arising: base and
noble, well-favoured and ill-favoured, to happy and unhappy
destinations as kamma directs them, and he knows: "These
beings, on account of misconduct of body, speech or thought,
or disparaging the Noble Ones, have wrong view and will
suffer the kammic fate of wrong view. At the breaking-up of
the body after death they are reborn in a lower world, a bad
destination, a state of suffering, hell. But these beings, on
account of good conduct of body, speech or thought, of prai-
sing the Noble Ones, have right view and will reap the kam-
mic reward of right view. At the breaking-up of the body after
death they are reborn in a good destination, a heavenly
world." Thus with the divine eye... [83] he sees beings
passing away and rearising ...

96. 'It is just as if there were a lofty building at a crossroads,
and a man with good eyesight standing there might see
people entering or leaving a house, walking in the street, or
sitting in the middle of the crossroads. And he might think:
"These are entering a house ..." Just so, with the divine eye,

. . .he sees beings passing away and rearising. . .This is a fruit
of the homeless life ...

97. 'And he with mind concentrated, purified and cleansed,
unblemished, free from impurities, malleable, workable, es-
tablished and having gained imperturbability, applies and
directs his mind to the knowledge of the destruction of the
corruptions. 134 He knows as it really is: "This is suffering",
[84] he knows as it really is: "This is the origin of suffering",
he knows as it really is: "This is the cessation of suffering", he
knows as it really is: "This is the path leading to the cessation
of suffering." And he knows as it really is: "These are the cor-
ruptions", "This is the origin of the corruptions", "This is the
cessation of the corruptions", "This is the path leading to the
cessation of the corruptions." And through his knowing and
seeing his mind is delivered from the corruption of sense-
desire, from the corruption of becoming, from the corruption

108 Samahhaphala Sutta: Sutta 2 i 85

of ignorance, and the knowledge arises in him: "This is de-
liverance!", and he knows: "Birth is finished, the holy life has
been led, done is what had to be done, there is nothing
further here." 135

98. 'Just as Sire, in the midst of the mountains there were
a pond, clear as a polished mirror, where a man with good
eyesight standing on the bank could see oyster-shells, gravel-
banks, and shoals of fish, on the move or stationary. And he
might think: "This pond is clear, . . . there are oyster-shells . . .
just so, with mind concentrated,. . .he knows: "Birth is finish-
ed, the holy life has been led, done is what had to be done,
there is nothing further here." [85] This, Sire, is a fruit of the
homeless life, visible here and now, which is more excellent
and perfect than the previous fruits. And, Sire, there is no
fruit of the homeless life, visible here and now, that is more
excellent and perfect than this.' 136

99. At this King Ajatasattu exclaimed: 'Excellent, Lord, ex-
cellent! It is as if someone were to set up what had been
knocked down, or to point out the way to one who had got
lost, or to bring an oil-lamp into a dark place, so that those
with eyes could see what was there. Just so the Blessed Lord
has expounded the Dhamma in various ways. And I, Lord, go
for refuge to the Blessed Lord, to the Dhamma, and to the
Sangha. May the Blessed Lord accept me from this day forth
as a lay-follower as long as life shall last! Transgression 137
overcame me. Lord, foolish, erring and wicked as I was, in
that I for the sake of the throne deprived my father, that good
man and just king/ of his life. May the Blessed Lord accept my
confession of my evil deed that I may restrain myself in
future!' 138

100. 'Indeed, Sire, transgression overcame you when you
deprived your father, that good man and just king, of his life.
But since you have acknowledged the transgression and con-
fessed it as is right, we will accept it. For he who acknow-
ledges his transgression as such and confesses it for better-
ment in future, will grow in the Ariyan discipline.'

101. At this. King Ajatasattu said: 'Lord, permit me to de-

part now. I am busy and have much to do.' 'Do now. Your
Majesty, as you think fit.' '

i 86 The Fruits of the Homeless Life 109

Then King Ajatasattu, rejoicing and delighting at these
words, rose from his seat, saluted the Lord, and departed with
his right side towards him.

102. As soon as the King had gone, [86] the Lord said: 'The
King is done for, his fate is sealed, monks! 139 But if the King
had not deprived his father, that good man and just king, of
his life, then as he sat here the pure and spotless Dhamma-
eye 140 would have arisen in him.'

Thus the Lord spoke, and the monks, delighted, rejoiced at his
words.

3 Ambattha Sutta: About

Ambattha

Pride Humbled

[87] 1.1 Thus have I heard. Once the Lord was touring Kosala
with a large number of monks, some five hundred, and he
came to a Kosalan Brahmin village called Icchanankala. And
he stayed in the dense jungle of Icchanankala. At that time the
Brahmin Pokkharasati was living at Ukkhattha, a populous
place, full of grass, timber, water and com, which had been
given to him by King Pasenadi of Kosala as a royal gift and
with royal powers. 141

1.2. And Pokkharasati heard say: 'The ascetic Gotama, son
of the Sakyans, who has gone forth from the Sakya clan, ... is
staying in the dense jungle of Icchanankala. And concerning
that Blessed Lord a good report has been spread about: "This
Blessed Lord is an Arahant, a fully-enlightened Buddha, per-
fected in knowledge and conduct, a Well-Farer, Knower of the
worlds, unequalled Trainer of men to be tamed. Teacher of
gods and humans, a Buddha, a Blessed Lord." He proclaims
this world with its gods, maras. Brahmas, the world of ascetics
and Brahmins with its princes and people, having come to
know it by his own knowledge. He teaches a Dhamma that is
lovely in its beginning, lovely in its middle, and lovely in its
ending, in the spirit and in the letter, and he displays the
fully-perfected, thoroughly purified [88] holy life. And indeed
it is good to see such Arahants.'

1.3. Now at that time Pokkharasati had a pupil, the youth
Ambattha, who was a student of the Vedas, who knew the
mantras, perfected in the Three Vedas, a skilled expounder of
the rules and rituals, the lore of sounds and meanings and,
fifthly, oral tradition, complete in philosophy 142 and in the
marks 143 of a Great Man, admitted and accepted by his master

111

112 Ambattha Sutta : Sutta j i 89

in the Three Vedas with the words: 'What I know, you know;
what you know, I know/

1.4. And Pokkharasati said to Ambattha: 'Ambattha, my son,
the ascetic Gotama, . .is staying in the dense jungle of Icchan-
ankala. And concerning that Blessed Lord a good report has
been spread about . . . Now you go to see the ascetic Gotama
and find out whether this report is correct or not, and whether
the Reverend Gotama is as they say or not. In that way we
shall put the Reverend Gotama to the test/

1.5. 'Sir, how shall I find out whether the report is true, or
whether the Reverend Gotama is as they say or not?' 'Accord-
ing to the tradition of our mantras, Ambattha, the great man
who is possessed of the thirty-two marks of a Great Man has
only two courses open to him. If he lives the household life he
wall become a ruler, a wheel-turning righteous monarch of the
law, 144 conqueror of the four quarters, who has established
the security of his realm and is possessed of the [89] seven
treasures. 145 These are: the Wheel-Treasure, the Elephant-
Treasure, the Horse-Treasure, the Jewel-Treasure, the Woman-
Treasure, the Householder-Treasure, and, as seventh, the
Counsellor-Treasure. He has more than a thousand sons who
are heroes, of heroic stature, conquerors of the hostile army.
He dwells having conquered this sea-girt land without stick
or sword, by the law. But if he goes forth from the household
life into homelessness, then he will become an Arahant, a
fully-enlightened Buddha, one who draws back the veil from
the world. 146 And, Ambattha, I am the passer-on of the man-
tras, and you are the receiver.'

1.6. 'Very good, sir', said Ambattha at Pokkharasati's words,
and he got up, passed by Pokkharasati with his right side, got
into his chariot drawn by a mare and, accompanied by a
number of young men, headed for the dense jungle of Icchan-
ankala. He drove as far as the carriage would go, then alighted
and continued on foot.

1.7. At that time a number of monks were walking up and
down in the open air. Ambattha approached them and said:
'Where is the Reverend Gotama to be found just now? We
have come to see the Reverend Gotama.'

r.8. The monks thought: 'This is Ambattha, a youth of good

9 Pride Humbled 113

family and a pupil of the distinguished Brahmin Pokkharasati.
The Lord would not mind having a conversation with such a
young man.' And they said to Ambattha: That is his dwel-
ling, with the door closed. Go quietly up to it, go on to the
verandah without haste, cough, and knock on the bolt. The
Lord will open the door to you/

1.9. Ambattha went up to the dwelling and on to the veran-
dah, coughed, and knocked. The Lord opened the door, and
Ambattha went in. The young men entered, exchanged
courtesies with the Lord, and sat down to one side. But Am-
battha walked up and down while the Lord sat there, [90]
uttered some vague words of politeness, and then stood so
speaking before the seated Lord.

1.10. And the Lord said to Ambattha: 'Well now, Ambattha,
would you behave like this if you were talking to venerable
and learned Brahmins, teachers of teachers, as you do with
me, walking and standing while I am sitting, and uttering
vague words of politeness?' 'No, Reverend Gotama. A Brah-
min should walk with a walking Brahmin, stand with a stand-
ing Brahmin, sit with a sitting Brahmin, and lie down with a
Brahmin who is lying down. But as for those shaven little
ascetics, menials, black scourings from Brahma's foot, with

them it is fitting to speak just as I do with the Reverend
Gotama/

1.11. But, Ambattha, you came here seeking something.
Whatever it was you came for, you should listen attentively to
hear about it. Ambattha, you have not perfected your training.
Your conceit of being trained is due to nothing but inexperi-
ence/ r

1.12. But Ambattha was angry and displeased at being called
untrained, and he turned on the Lord with curses and insults.
Thinking: 'The ascetic Gotama bears me ill-will', he said: 'Re-
verend Gotama, the Sakyans are fierce, rough-spoken, touchy
I91J and violent. Being of menial origin, being menials, they
do not honour, respect, esteem, revere or pay homage to Brah-
mins. With regard to this it is not proper. . .that they do not
pay homage to Brahmins.' This was the first time Ambattha
accused the Sakyans of being menials.

1.13. But, Ambattha, what have the Sakyans done to you?'

114 Ambattha Sutta: Sutta 3 i 93

'Reverend Gotama, once I went to Kapilavatthu on some busi-
ness for my teacher, the Brahmin Pokkharasati, and I came to
the Sakyans' meeting-hall. And at that time a lot of Sakyans
were sitting on high seats in their meeting-hall, poking each
other with their fingers, laughing and playing about together,
and it seemed to me that they were just making fun of me,
and no one offered me a seat. With regard to this, it is not
proper that they do not pay homage to the Brahmins/ This
was the second time Ambattha accused the Sakyans of being
menials.

1.14. "But Ambattha, even the quail, that little bird, can talk
as she likes on her own nest. Kapilavatthu is the Sakyans'
home, Ambattha. They do not deserve censure for such a
trifle.'

'Reverend Gotama, there are four castes: 147 the Khattiyas,
the Brahmins, the merchants and the artisans. And of these
four castes three — the Khattiyas, the merchants and the arti-
sans — are entirely subservient to the Brahmins. With regard
to this, [92] it is not proper that they should not pay homage to
the Brahmins.' This was the third time Ambattha accused the
Sakyans of being menials.

1.15. Then the Lord thought: 'This young man goes too far
in abusing the Sakyans. Suppose I were to ask after his clan-
name?' So he said: 'Ambattha, what is your clan?' 'I am a
Kanhayan, Reverend Gotama/ ■

'Ambattha, in former days, according to those who remem-
ber the ancestral lineage, the Sakyans were the masters, and
you are descended from a slave-girl of the Sakyans. For the
Sakyans regard King Okkaka as their ancestor. At one time
King Okkaka, to whom his queen was dear and beloved,
wishing to transfer the kingdom to her son, banished his
elder brothers from the kingdom — Okkamukha, Karandu,
Hatthinlya and Sinipura. And these, being banished, made
their home on the flank of the Himalayas beside a lotus-pond
where there was a big grove of teak- trees. 148 And for fear of
contaminating the stock they cohabited with their own sisters.
Then King Okkaka asked his ministers and counsellors:
"Where are the princes living now?" and they told him. At
this King Okkaha exclaimed: [93] -"They are strong as teak

i gj Pride Humbled 115

(sdka), these princes, they are real Sakyans!" 149 And that is
how the Sakyans got their well-known name. And the King
was the ancestor of the Sakyans.

1.16. 'Now King Okkaka had a slave-girl called Disa, who
gave birth to a black child. The black thing, when it was bom,
exclaimed: "Wash me, mother! Bath me, mother! Deliver me
from this dirt, and I will bring you profit!" Because, Am-
battha, just as people today use the term hobgoblin ( pisdca ) as
a term of abuse, so in those days they said black ( kanha ). And
they said: "As soon as he was bom, he spoke. He is bom a
Kanha, a hobgoblin!" That is how in former days. . .the Sak-
yans were the masters, and you are descended from a slave-
girl of the Sakyans.'

1.17. On hearing this, the young men said: 'Reverend Gota-
ma, do not humiliate Ambattha too much with talk of his
being descended from a slave-girl: Ambattha is well-bom, of
a good family, he is very learned, he is well-spoken, a scholar,
well able to hold his own in this discussion with the Reverend
Gotama!'

1.18. Then the Lord said to the young men: 'If you consider
that Ambattha is ill-bom, not of a good family, unlearned, [94]
ill-spoken, no scholar, unable to hold his own in this discus-
sion with the ascetic Gotama, then let Ambattha be silent, and
you conduct this discussion with me. But if you think he is . . .
able to hold his own, then you be quiet, and let him discuss
with me.'

1.19. 'Ambattha is well-bom. Reverend Gotama. . .We will
be silent, he shall continue.'

1.20. Then the Lord said to Ambattha: 'Ambattha, I have a
fundamental question for you, which you will not like to
answer. If you don't answer, or evade the issue, if you keep
silent or go away, your head will split into seven pieces. What
do you think, Ambattha? Have you heard from old and
venerable Brahmins, teachers of teachers, where the Kanha-
yans came from, or who was their ancestor?' At this, Am-
battha remained silent. The Lord asked him a second time. [95]
Again Ambattha remained silent, and the Lord said: 'Answer
me now, Ambattha, this is not a time for silence. Whoever,
Ambattha, does not answer a fundamental question put to

n6 Ambattha Sutta: Sutta 3 i 96

him by a Tathagata by the third asking has his head split into
seven pieces/ 150

1.21. And at that moment Vajirapani the yakkha, 151 holding
a huge iron club, flaming, ablaze and glowing, up in the sky
just above Ambattha, was thinking; 'If this young man Am-
battha does not answer a proper question put to him by the
Blessed Lord by the third time of asking. Til split his head
into seven pieces!' The Lord saw Vajirapani, and so did
Ambattha. And at the sight, Ambattha was terrified and
unnerved, his hairs stood on end, and he sought protection,
shelter and safety from the Lord. Crouching down close to the
Lord, he said: 'What did the Reverend Gotama say? May the
Reverend Gotama repeat what he said!' 'What do you think,
Ambattha? Have you heard who was the ancestor of the
Kanhayans?' 'Yes, I have heard it just as the Reverend Gotama
said, that is where the Kanhayans came from, he was their
ancestor.'

1.22. Hearing this, the young men made a loud noise and
clamour: 'So Ambattha is ill-bom, not of a good family, bom
of a slave-girl of the Sakyans, and the Sakyans are Ambattha' s
masters! We disparaged the ascetic Gotama, thinking he was
not speaking the truth!'

1.23. Then the Lord thought: 'It is too much, [96] the way
these young men humiliate Ambattha for being the son of a
slave-girl. I must get him out of this.' So he said to the young
men: 'Don't disparage Ambattha too much for being the son of
a slave-girl! That Kanha was a mighty sage. 152 He went to the
south country, 153 learnt the mantras of the Brahmins there,
and then went to King Okkaka and asked for his daughter
Maddarupi. And King Okkaka, furiously angry, exclaimed:
"So this fellow, the son of a slave-girl, wants my daughter!",
and put an arrow to his bow. But he was unable either to
shoot the arrow or to withdraw it. 154 Then the ministers and
counsellors came to the sage Kanha and said: "Spare the king.
Reverend Sir, spare the king!"

"'The king will be safe, but if he looses the arrow down-
wards, the earth will quake as far as his kingdom extends."

"'Reverend Sir, spare the king, spare the land!"

'"The king and the land will be' safe, but if he looses the

i 98 Pride Humbled 117

arrow upwards, as far as his realm extends the god will not let
it rain for seven years." 155

'"Reverend Sir, spare the king and the land, and may the
god let it rains!"

'"The king and the land will be safe, and the god will let it
rain, but if the king points the arrow at the crown prince, the
prince will be completely safe."

"Then the ministers exclaimed: "Let King Okkaka point the
arrow at the crown prince, the prince will be perfectly safe!"
The king did so, and the prince was unharmed. Then King
Okkaka, terrified and fearful of divine punishment, 156 [97]
gave away his daughter Maddarupi. So, young men, do not
disparage Ambattha too much for being the son of a slave-
girl. That Kanha was a mighty sage.'

1.24. Then the Lord said: 'Ambattha, what do you think?
Suppose a Khattiya youth were to wed a Brahmin maiden,
and there was a son of the union. Would that son of a Khat-
tiya youth and a Brahmin maiden receive a seat and water
from the Brahmins?' 'He would. Reverend Gotama.'

'Would they allow him to eat at funeral-rites, at rice-offer-
ings, at sacrifices or as a guest?' 'They would. Reverend Go-
tama.'

'Would they teach him mantras or not?' 'They would. Rever-
end Gotama.'

'Would they keep their women covered or uncovered?' 'Un-
covered, Reverend Gotama.'

'But would the Khattiyas sprinkle him with the Khattiya
consecration?' 'No, Reverend Gotama.'

'Why not?' 'Because, Reverend Gotama, he is not well-born
on his mother's side.'

1.25. 'What do you think, Ambattha? Suppose a Brahmin
youth were to wed a Khattiya maiden, and there was a son of
the union. Would that son of a Khattiya youth and a Brahmin
maiden receive a seat and water from the Brahmins?' 'He
would. Reverend Gotama.' . . .(as verse 24) [98] But would the
Khattiyas sprinkle him with the Khattiya consecration?' 'No,
Reverend Gotama.'

'Why not?' 'Because, Reverend Gotama, he is not well-born
on his father's side.'

n8 Ambattha Sutta: Sutta 3 i 99

1.26. 'So, Ambattha, the Khattiyas, through a man taking a
woman or a woman taking a man, are senior to the Brahmins.
What do you think, Ambattha? Take the case of a Brahmin
who, for some reason, has had his head shaved by the Brah-
mins, has been punished with a bag of ashes and banished
from the country or the city. Would he receive a seat and
water from the Brahmins?' 'No, Reverend Gotama.'

'Would they allow him to eat. . .as a guest?' 'No, Reverend
Gotama/

'Would they teach him mantras, or not?' 'They would not.
Reverend Gotama.'

'Would they keep their women covered or uncovered?'
'Covered, Reverend Gotama.'

1.27. 'What do you think, Ambattha? Take the case of a
Khattiya who. . .had his head shaved by the Khattiyas,. . .and
has been banished from the country or the city. Would he
receive a seat and water from the Brahmins?' 'He would,
Reverend Gotama.' . . . (as verse 24) 'Would they keep their
women covered or uncovered?' 'Uncovered, Reverend Gotama.'

'But that Khattiya has so far reached the extreme of humilia-
tion [99] that he has. . .been banished from the country or the
city. So even if a Khattiya has suffered extreme humiliation,
he is superior and the Brahmins inferior.

1.28. 'Ambattha, this verse was pronounced by Brahma
Sanankumara:

"The Khattiya's best among those who value clan;

He with knowledge and conduct is best of gods and
men."

'This verse was rightly sung, not wrongly, rightly spoken,
not wrongly, connected with profit, not unconnected. And,
Ambattha, I too say this:

"The Khattiya's best among those who value clan:

He with knowledge and conduct is best of gods and
men.'"

[End of first recitation-section ]

i 101 Pride Humbled 119

2.1. 'But, Reverend Gotama, what is this conduct, what is this
knowledge?'

'Ambattha, it is not from the standpoint of the attainment of
unexcelled knowledge-and-conduct that reputation based on
birth and clan is declared, nor on the conceit which says:
"You are worthy of me, you are not worthy of me!" For
wherever there is a giving, a taking, or a giving and taking in
marriage, there is always this talk and this conceit. . .But those
who are enslaved by such things are far from the attainment
of the unexcelled knowledge-and-conduct, [100I which is at-
tained by abandoning all such things!'

2.2 'But, Reverend Gotama, what is this conduct, what is
this knowledge?'

'Ambattha, a Tathagata arises in this world an Arahant,
fully-enlightened Buddha, endowed with wisdom and con-
duct, Well-Farer, Knower of the worlds, incomparable Trainer
of men to be tamed. Teacher of gods and humans, enlightened
and blessed. He, having realised it by his own super-know-
ledge, proclaims this world with its devas, maras and Brahmas,
its princes and people. He preaches the Dhamma which is
lovely in its beginning, lovely in its middle, lovely in its
ending, in the spirit and in the letter, and displays the fully-
perfected and purified holy life. 157 A disciple goes forth and
practises the moralities (Sutta 2, verse 41—62); he guards the sense-
doors, etc. ( Sutta 2, verse 64—75); attains the four jhdnas ( Sutta 2,
verse 75—82). Thus he develops conduct. He attains various
insights (Sutta 2, verse 83—95), and the cessation of the corruptions
( Sutta 2, verse 97 ) . . . And beyond this there is no further
development of knowledge and conduct that is higher or more
perfect.

2.3. 'But, Ambattha, in the pursuit of this unexcelled attain-
ment of knowledge and conduct [101] there are four paths of
failure. 158 What are they? In the first place, an ascetic or Brah-
min who has not managed to gain 159 this unexcelled attain-
ment, takes his carrying-pole 160 and plunges into the depths
of the forest thinking: "I will live on windfalls." But in this
way he only becomes an attendant on one who has attained.
This is the first path of failure. Again, an ascetic or Brahmin
. . . , being unable to live on windfalls, takes a spade and

Pride Humbled 121

120 Ambattha Sutta: Sutta 3 i 103

basket, thinking: "I will live on tubers and roots." 161 ...
This is the second path of failure. Again, an ascetic or
Brahmin, being unable to live on tubers and roots, makes a
fire-hearth at the edge of a village or small town and sits
tending the flame 162 . . .This is the third path of failure. Again,
an ascetic or Brahmin, being unable to tend the flame, [102]
erects a house with four doors at the crossroads thinking:
"Whatever ascetic or Brahmin arrives from the four quarters, I
will honour to the best of my strength and ability." But in this
way he only becomes an attendant on one who has attained to
unexcelled knowledge and conduct. This is the fourth path of
failure.

2.4. 'What do you think, Ambattha? Do you and your tea-
cher live in accordance with this unexcelled knowledge and
conduct?' 'No indeed. Reverend Gotama! Who are my teacher
and I in comparison? We are far from it!'

'Well then, Ambattha, could you and your teacher, being
unable to gain this . . . , go with your carrying-poles into
the depths of the forest, intending to live on windfalls?' 'No
indeed. Reverend Gotama.'

'Well then, Ambattha, could you and your teacher, being
unable to gain this . . . , live on tubers and roots, ... sit tend-
ing the flame, [103]. . .erect a house. . .?' 'No indeed, Rever-
end Gotama.'

2.5. 'And so, Ambattha, not only are you and your teacher
incapable of attaining this unexcelled knowledge and conduct,
but even the four paths of failure are beyond you. And yet
you and your teacher the Brahmin Pokkharasati utter these
words: "These shaven little ascetics, menials, black scrapings
from Brahma's foot, what converse can they have with Brahmins
learned in the Three Vedas?" - even though you can't even
manage the duties of one who has failed. See, Ambattha, how
your teacher has let you down!

2.6. 'Ambattha, the Brahmin Pokkharasati lives by the grace
and favour of King Pasenadi of Kosala. And yet the King does
not allow him to have audience face to face. When he confers
with the King it is through a curtain. Why should the King
not grant audience face to face to pne on whom he has bes-
towed a proper and blameless source of revenue? See how
your teacher has let you down!

i 105

2.7. 'What do you think, Ambattha? Suppose King Pasenadi
was sitting on the neck of an elephant or on horseback, or was
standing on the chariot-mat, conferring with his ministers
and princes about something. [104] And suppose he were to
step aside and some workman or workman's servant were to
come along and stand in his place. And standing there he
might say: "This is what King Pasenadi of Kosala says!"
Would he be speaking the King's words, as if he were the
King's equal?' 'No indeed, Reverend Gotama.'

2.8. 'Well then, Ambattha, it is just the same thing. Those
who were, as you say, the first sages of the Brahmins, the
makers and expounders of the mantras, whose ancient verses
are chanted, pronounced and collected by the Brahmins of
today — Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi,
Angirasa, Bharadvaja, Vasettha, Kassapa, Bhagu 163 — whose
mantras are said to be passed on to you and your teacher: yet
you do not thereby become a sage or one practised in the way
of a sage — such a thing is not possible.

2.9. 'What do you think, Ambattha? What have you heard
said by Brahmins who are venerable, aged, the teachers of
teachers? Those first sages. . ., Atthaka,. . .Bhagu — did they
enjoy themselves, well-bathed, perfumed, their hair and beards
trimmed, adorned with garlands and wreaths, dressed in
white clothes, indulging in the pleasures of the five senses
and addicted to them, as you and your teacher do now?' [103]
'No, Reverend Gotama.'

2.xo. 'Or did they eat special fine rice with the black spots
removed, with various soups and curries, as you and your
teacher do now?' 'No, Reverend Gotama.'

'Or did they amuse themselves with women dressed up in
flounces and furbelows, as you and your teacher do now?'
'No, Reverend Gotama.'

'Or did they ride around in chariots drawn by mares with
braided tails, that they urged on with long goad-sticks?' 'No,
Reverend Gotama.'

'Or did they have themselves guarded in fortified towns
with palisades and barricades, by men with long swords. . .?'
'No, Reverend Gotama.'

'So, Ambattha, neither you nor your teacher are a sage or
one trained in the way of a sage. And now, as for your doubts

122 Ambattha Sutta: Sutta 3 i 107

and perplexities concerning me, we will clarify these by your
asking me, and by my answering your questions.'

2.11 Then, descending from his lodging, the Lord started to
walk up and down, and Ambattha did likewise. And as he
walked along with the Lord, Ambattha looked out for the
thirty-two marks of a Great Man on the Lord's body. And he
could see all of them except [106] for two. He was in doubt and
perplexity about two of these marks: he could not make up
his mind or be certain about the sheathed genitals or the large
tongue.

2.12. And the Lord, being aware of his doubts, effected by
his psychic power that Ambattha could see his sheathed geni-
tals, and then, sticking out his tongue, he reached out to lick
both ears and both nostrils, and then covered the whole circle
of his forehead with his tongue. Then Ambattha thought:
'The ascetic Gotama is equipped with all the thirty-two marks
of a Great Man, complete and with none missing/ Then he
said to the Lord: 'Reverend Gotama, may I go now? I have
much business, much to do.' 'Ambattha, do what you now
think fit.' So Ambattha got back into his chariot drawn by
mares and departed.

2.13. Meanwhile the Brahmin Pokkharasati had gone out-
side and was sitting in his park with a large number of Brah-
mins, just waiting for Ambattha. Then Ambattha came to the
park. He rode in the chariot as far as it would go, and then
continued on foot to where Pokkharasati was, saluted him,
and sat down to one side. Then Pokkharasati said:

2.14. 'Well, dear boy, did you see the Reverend Gotama?' 'I
did, sir/

'And was the Reverend Gotama such [107] as he is reported
to be, and not otherwise? And is he of such nature, and not
otherwise?' 'Sir, he is as he is reported to be, and he is of such
nature and not otherwise. He is possessed of the thirty-two
marks of a Great Man, all complete, with none missing.'

'But was there any conversation between you and the asce-
tic Gotama?' "There was, sir.'

'And what was this conversation about?' So Ambattha told
Pokkharasati all that had passed between the Lord and him-
self.

i 109 Pride Humbled 123

2.15. At this Pokkharasati exclaimed: 'Well, you're a fine
little scholar, a fine wise man, a fine expert in the Three
Vedas! Anyone going about his business like that ought when
he dies, at the breaking -up of the body, to go to the downfall,
to the evil path, to ruin, to hell! You have heaped insults on
the Reverend Gotama, as a result of which he has brought up
more and more things against us! You're a fine little scholar
. . . V He was so angry and enraged that he kicked Ambattha
over, and wanted to start out at once to see the Lord. [108]

2.16. But the Brahmins said: 'It is far too late, sir, to go to see
the ascetic Gotama today. The Reverend Pokkharasati should
go to see him tomorrow.'

Then Pokkharasati, having had fine hard and soft food
prepared in his own home, set out by the light of torches from
Ukkattha for the jungle of Icchanankala. He went by chariot as
far as possible, then continued on foot to where the Lord was.
Having exchanged courtesies with the Lord, he sat down to
one side and said:

2.17. 'Venerable Gotama, did not our pupil Ambattha come
to see you?' 'He did, Brahmin.' 'And was there any conversa-
tion between you?' 'There was.' 'And what was this conversa-
tion about?'

Then the Lord told Pokkharasati all that had passed be-
tween him and Ambattha. At this, Pokkharasati said to the
Lord: 'Reverend Gotama, Ambattha is a young fool. May the
Reverend Gotama pardon him.' 'Brahmin, may Ambattha be
happy.' [109]

2.18—19. Then Pokkharasati looked out for the thirty-two
marks of a Great Man on the Lord's body and he could see all
of them except for two: the sheathed genitals and the large ton-
gue; but the Lord set his mind at rest about these (as verse 11—12).
And Pokkharasati said to the Lord: 'May the Reverend Gota-
ma accept a meal from me today together with his order of
monks!' And the Lord consented by silence.

2.20. Seeing his acceptance, Pokkharasati said to the Lord: 'It
is time. Reverend Gotama, the meal is ready.' And the Lord,
having dressed in the early morning and taken his robe and
bowl, 164 went with his order of monks to Pokkharasati' s resi-
dence, and sat down on the prepared seat. Then Pokkharasati

1 no

124 Ambattha Sutta: Sutta 3

personally served the Lord with choice hard and soft food,
and the young men served the monks. And when the Lord
had taken his hand from the bowl, Pokkharasati sat down to
one side on a low stool.

2.21 And as Pokkharasati sat there, [110] the Lord delivered
a graduated discourse on generosity, on morality and on heaven,
showing the danger, degradation and corruption of sense-
desires, and the profit of renunciation. And when the Lord
knew that Pokkharasati's mind was ready, pliable, free from
the hindrances, joyful and calm, then he preached a sermon
on Dhamma in brief: on suffering, its origin, its cessation, and
the path. And just as a clean cloth from which all stains have
been removed receives the dye perfectly, so in the Brahmin
Pokkharasati, as he sat there, there arose the pure and spotless
Dhamma-eye, and he knew: 'Whatever things have an origin
must come to cessation/ 165

2.22. And Pokkharasati, having seen, attained, experienced
and penetrated the Dhamma, having passed beyond doubt,
transcended uncertainty, having gained perfect confidence in
the Teacher's doctrine without relying on others, said: 'Excel-
lent, Lord, excellent! It is as if someone were to set up what
had been knocked down, or to point out the way to one who
had got lost, or to bring an oil-lamp into a dark place, so that
those with eyes could see what was there. Just so the Blessed
Lord has expounded the Dhamma in various ways. . .1 go
with my son, mj* wife, my ministers and counsellors for re-
fuge to the Reverend Gotama, to the Dhamma and to the
Sangha. 166 May the Reverend Gotama accept me as a lay-
follower who has taken refuge from this day forth as long as
life shall last! And whenever the Reverend Gotama visits
other families or lay- followers in Ukkattha, may he also visit
the family of Pokkharasati! Whatever young men and mai-
dens are there will revere the Reverend Gotama and rise
before him, will give him a seat and water and will be glad at
heart, and that will be for their welfare and happiness for a
long time.'

'Well said. Brahmin!'

4 Sorjadarj4a Sutta: About
SoTj.adarj.4a

The Qualities of a True Brahmin

[111] 1. Thus have I heard. Once the Lord was travelling
among the Angas with a large company of some five hundred
monks, and he arrived at Campa. At Campa he stayed by
Gaggara's lotus-pond. At that time the Brahmin Sonadanda
was living at Campa, a populous place, full of grass, timber,
water and com, which had been given to him by King Seniya
Bimbisara of Magadha as a royal gift and with royal powers.

2. And the Brahmins and householders of Campa heard
say: 'The ascetic Gotama of the Sakyans, who has gone forth
from the Sakya clan is travelling among the Angas . . . and is
staying by Gaggara's lotus-pool. And concerning that Blessed
Lord Gotama a good report has been spread about: "This
Blessed Lord is an Arahant, a fully-enlightened Buddha, per-
fected in knowledge and conduct, a Well-Farer, Knower of the
worlds, unequalled Trainer of men to be tamed. Teacher of
gods and humans, a Buddha, a Blessed Lord." He proclaims
this world with its gods, maras. Brahmas, the world of ascetics
and Brahmins with its princes and people, having come to
know it by his own knowledge. He teaches a Dhamma that is
lovely in its beginning, lovely in its middle and lovely in its
ending, in the spirit and in the letter, and he displays the
fully-perfected, thoroughly purified holy life. And indeed it is
good to see such Arahants.' [112] Thereupon the Brahmins and
householders of Campa, leaving Campa in great crowds, in
vast numbers, went to Gaggara's lotus-pond.

3. Just then, the Brahmin Sonadanda had gone up to his
verandah for his midday rest. Seeing all the Brahmins and
householders making for Gaggara's lotus-pond, he asked his
steward the reason.

L. •

125

126 Sonadanda Sutta: Sutta 4 i 114

'Sir, it is the ascetic Gotama of the Sakyans. . .That is why
they are going to see him.'

'Well then, steward, go to the Brahmins and householders
of Campa and say to them: "Please wait, gentlemen, the
Brahmin Sonadanda will come to see the ascetic Gotama.'"

And the steward conveyed this message to [113] the Brah-
mins and householders of Campa.

4. Now at that time some five hundred Brahmins from
various provinces were in Campa on some business, and they
heard that Sonadanda intended to visit the ascetic Gotama. So
they called upon him and asked if this were true. 'So it is,
gentlemen, I am going to visit the ascetic Gotama.'

5. 'Sir, do not visit the ascetic Gotama, it is not fitting that
you should do so! If the Reverend Sonadanda goes to visit the
ascetic Gotama, his reputation will decrease, and that of the
ascetic Gotama will increase. This being so, it is not right that
the Reverend Sonadanda should visit the ascetic Gotama, but
rather the ascetic Gotama should visit him.

'The Reverend Sonadanda is well-born on both the mother's
and the father's side, of pure descent to the seventh genera-
tion, unbroken, of irreproachable birth, and therefore he should
not call on the ascetic Gotama, but rather the ascetic Gotama
should call on him. The Reverend Sonadanda is possessed of
great wealth and resources . . . [114] The Reverend Sonadanda is
a scholar, versed in the mantras, accomplished in the Three
Vedas, a skilled expounder of the rules and rituals, the lore of
sounds and meanings and, fifthly, oral tradition — an expoun-
der, fully versed in natural philosophy and the marks of a
Great Man. The Reverend Sonadanda is handsome, good-look-
ing, pleasing, of the most beautiful complexion, in form and
countenance like Brahma, of no mean appearance. He is vir-
tuous, of increasing virtue, endowed with increasing virtue.
He is well-spoken, of pleasing address, polite, of pure and
clear enunciation, speaking to the point. He is the teacher's
teacher of many, teaching the mantras to three hundred youths,
and many young men come from different districts and regions
seeking to learn the mantras in his presence, desirous to learn
them from him. He is aged, grown old, venerable, advanced
in years, long past his youth, whereas the ascetic Gotama is

i 116 The Qualities of a True Brahmin 127

youthful and newly gone forth as a wanderer. The Reverend
Sonadanda is esteemed, made much of, honoured, revered,
worshipped by King Seniya Bimbisara and by the Brahmin
Pokkharasati. He lives at Campa, a populous place, full of
grass, timber, water and com, which has been given to him
by King Seniya Bimbisara of Magadha as a royal gift, and
with royal powers. This being so, it is not proper that he
should visit the ascetic Gotama, but rather the ascetic Gotama
should visit him.' 167

6. At this Sonadanda replied: [113] 'Now listen, gentlemen,
as to why it is fitting for us to visit the Reverend Gotama, and
why it is not fitting for him to visit us. The ascetic Gotama is
well-bom on both sides of pure descent to the seventh genera-
tion, unbroken, of it reproachable birth . . . (as verse j). There-
fore it is fitting for us to visit him. He went forth, leaving a
great body of kinsmen. In fact he gave up much gold and
wealth to go forth, both hidden away and openly displayed.
The ascetic Gotama, while youthful, a black-haired youth, in
the prime of his young days, in the first stage of life went
forth from the household life into homelessness. Leaving his
grieving parents weeping with tear-stained faces, having cut
off his hair and beard and put on yellow robes, he went forth
into homelessness. He is handsome,. . .virtuous,. . .well-
spoken, . . . the teacher's teacher of many. He has abandoned
sensuality and dispelled vanity. He teaches action and the
results of action, honouring the blameless Brahmin way of
life. He is a wanderer of high birth, of a leading Khattiya
family. He is a wanderer from a wealthy family, of great
wealth and possessions. [116] People come to consult him from
foreign kingdoms and foreign lands. Many thousands of
devas have taken refuge with him.

'This good report has been spread about him: "This Blessed
Lord is an Arahant, a fully-enlightened Buddha, perfected in
knowledge and conduct. . ." (as verse 2). He bears the thirty-
two marks of a Great Man. He is welcoming, kindly of speech,
courteous, genial, clear and ready of speech. He is attended by
four assemblies, revered, honoured, esteemed and worshipped
by them. Many devas and humans are devoted to him. When-
ever he stays in any town or village, that place is not troubled

128 Sonadanda Sutta: Sutta 4 i 118

by non-human beings. He has a crowd, a multitude of fol-
lowers, is a teacher of many, he is consulted by the chief of
the various leaders of sects. It is not the way with the ascetic
Gotama's reputation, as it is with that of some ascetics and
Brahmins, about whom this or that is reported — the ascetic
Gotama's fame is based on his achievement of unsurpassed
wisdom and conduct. Indeed King Seniya Bimbisara of Ma-
gadha has gone for refuge to him together with his son, his
wife, his followers and his ministers. So have King Pasenadi
of Kosala and the Brahmin Pokkharasati. He is revered, hon-
oured, esteemed and worshipped by them. [117]

'The ascetic Gotama has arrived in Campa and is staying by
Gaggara's lotus-pond. And whatever ascetics and Brahmins
come to our territory are our guests. And we should revere,
honour, esteem and worship guests. Having come to Gaggara's
lotus-pond, the ascetic Gotama is such a guest, and should be
treated as such. Therefore it is not proper that he should come
to us, but rather we should go to him. However much I might
praise the ascetic Gotama, that praise is insufficient, he is
beyond all praise/

7. On hearing this, the Brahmins said to Sonadanda: 'Sir,
since you praise the ascetic Gotama so much, then even if he
were to live a hundred yojanas from here, it would be fitting
for a believing clansman to go with a shoulder-bag to visit
him. And so, sir, we shall all go to visit the ascetic Gotama.'
And so Sonadanda went with a large company of Brahmins to
Gaggara's lotus-pond.

8. But when Sonadanda had traversed the jungle-thickets, he
thought: 'If I ask the ascetic Gotama a question, he might say
to me: "That, Brahmin, is not a fitting question, it is not at all
a fitting question", and then the company might despise me,
saying: "Sonadanda is a fool, he has no sense, [118] he can't
put a proper question to the ascetic Gotama." And if anyone
were despised by this company, his reputation would suffer,
and then his income would suffer, for our income depends on
the gaining of a reputation. Or if the ascetic Gotama were to
ask me a question, my answer might not satisfy him, and he
might say: "That is not the right way to answer this ques-
tion." And then the company -might despise me... And if.

i 121 The Qualities of a True Brahmin 129

having come into the presence of the ascetic Gotama, I were to
turn away without showing myself, this company might des-
pise me . . . '

9. Then Sonadanda approached the Lord, exchanged cour-
tesies with him, and sat down to one side. Some of the Brah-
mins and householders made obeisance to the Lord, some ex-
changed courtesies with him, some saluted him with joined
palms, some announced their name and clan, and some sat
down to one side in silence. [119]

10. So Sonadanda took his seat with many thoughts going
through his mind: 'If I ask the ascetic Gotama a question, he
might say to me: "That, Brahmin, is not a fitting question ..."
If only the ascetic Gotama would ask me a question from my
own field of the Three Vedas! Then I could give him an
answer that would satisfy him!'

11. And the Lord, reading his mind, thought: 'This Sona-
danda is worried. Suppose I were to ask him a question from
his own field as a teacher of the Three Vedas!' So he said to
Sonadanda: 'By how many qualities do Brahmins recognise a
Brahmin? How would one declare truthfully and without fall-
ing into falsehood: "I am a Brahmin"?'

12. Then Sonadanda thought: [120] 'Now what I wanted,
hoped for, desired and longed for has happened. . .Now I can
give him an answer that will satisfy him.'

13. Straightening up, and looking round the assembly, he
said: 'Reverend Gotama, there are five such qualities . . . What
are they? A Brahmin is well-born on both the mother's and
the father's side, of pure descent to the seventh generation, . . .
he is a scholar versed in the mantras, ... he is handsome,
pleasing, ... he is virtuous, ... he is learned and wise, and is
the first or second to hold the sacrificial ladle. These are the
five qualities of a true Brahmin.'

14. 'But if one of these five qualities were omitted, could not
one be recognised as a true Brahmin, being possessed of four
of these qualities?'

'It is possible, Gotama. We could leave out appearance, for
what does that matter? If a Brahmin had the other four quali-
ties [121] he could be recognised as a true Brahmin.'

15. 'But could not one of these four qualities be omitted,

130 Sonadanda Sutta: Sutta 4 i 123

leaving three whereby one could be recognised as a true
Brahmin?'

'It is possible, Gotama. We could leave out the mantras, for
what do they matter? If he had the other three qualities he
could be recognised as a true Brahmin.'

16. 'But could not one of these three qualities be omitted
. . . ?'

'It is possible, Gotama. We could leave out birth, for what
does that matter? If a Brahmin is virtuous, of increasing virtue,

. . . and if he is learned and wise, and is the first or second to
hold the sacrificial ladle — then he can be recognised as a true
Brahmin and truthfully claim to be so.' [122]

17. At this the Brahmins said to Sonadanda: 'Don't say that,
Sonadanda don't say it! The Reverend Sonadanda is decrying
appearance, the mantras and birth, he is actually adopting the
ascetic Gotama's own words!'

18. Then the Lord said to the Brahmins: 'If you think the
Brahmin Sonadanda is not concentrating on his task, is using
wrong words, is lacking in wisdom, and is not fit to converse
with the ascetic Gotama, then let him cease, and you talk to
me. But if you think he is learned, speaks properly, is wise
and fit to converse with the ascetic Gotama, then you cease
and let him speak.'

19. Then Sonadanda said to the Lord: 'Let that be, Reverend
Gotama, and be silent. I will answer in this matter.' To the
Brahmins he said: 'Do not say the Reverend Sonadanda js
decrying appearance . . . and adopting the ascetic Gotama's
own words! [123] I do not decry appearance, mantras, or birth.'

20. Now at that time Sonadanda' s nephew, a young man
called Angaka, was sitting in the assembly, and Sonadanda
said: 'Gentlemen, do you see my nephew Angaka?' 'Yes, sir.'

'Angaka is handsome, good-looking, pleasing, of supreme-
ly fair complexion, in form and countenance like Brahma, of
no mean appearance, and there is none in this assembly his
equal except the ascetic Gotama. He is a scholar. . .1 was his
mantra-teacher. He is well-born on both sides. . .1 know his
parents. But if Angaka were to take life, take what is not
given, commit adultery, tell lies and drink strong drink —
what would good looks, or mantras> or birth profit him? But it

i 125 The Qualities of a True Brahmin 131

is because a Brahmin is virtuous, . . . because he is wise . . . :
on account of these two points that he can truthfully declare:
"I am a Brahmin.'"

21. 'But, Brahmin, if one were to omit one of these two
points, could one truthfully declare: "I am a Brahmin"?' [124]
'No, Gotama. For wisdom is purified by morality, and moral-
ity is purified by wisdom: where one is, the other is, the
moral man has wisdom and the wise man has morality, and
the combination of morality and wisdom is called the highest
thing in the world. Just as one hand washes the other, or one
foot the other, so wisdom is purified by morality and this
combination is called the highest thing in the world.'

22. 'So it is. Brahmin. Wisdom is purified by morality, and
morality is purified by wisdom: where one is, the other is, the
moral man has wisdom and the wise man has morality, and
the combination of morality and wisdom is called the highest
thing in the world. But, Brahmin, what is this morality and
what is this wisdom?'

'We only know this much, Gotama. It would be well if the
Reverend Gotama were to explain the meaning of this/

23. 'Then listen. Brahmin, pay proper attention, and I will
tell you.' 'Yes, sir', said Sonadanda in reply, and the Lord
said:

'Brahmin, a Tathagata arises in this world, an Arahant,
fully-enlightened Buddha, endowed with wisdom and con-
duct, Well-Farer, Knower of the worlds, incomparable Trainer
of men to be tamed. Teacher of gods and humans, enlightened
and blessed. He, having realised it by his own super-know-
ledge, proclaims this world with its devas, maras and Brahmas,
its princes and people. He preaches the Dhamma which is
lovely in its beginning, lovely in its middle, lovely in its
ending, in the spirit and in the letter, and displays the fully-
perfected and purified holy life. A disciple goes forth and prac-
tises the moralities ( Sutta 2, verses 41—63)} he guards the sense-
doors, etc. ( Sutta 2, verses 64-/4). That, Brahmin, is morality. 168
He attains the four jhanas ( Sutta 2, verses /3S2)} he attains
various insights ( Sutta 2, verses 83—95), an d the cessation of the
corruptions ( Sutta 2, verse 97). Thus he develops wisdom. That,
Brahmin, is wisdom.'

i 126

132 Sonadanda Sutta: Sutta 4

24. At these words Sonadanda said: 'Excellent, Lord, excel-
lent! It is as if someone were to set up what had been knocked
down, or to point out the way to one who had got lost, or to
bring an oil-lamp into a dark place, so that those with eyes
could see what was there. Just so the Blessed Lord has ex-
pounded the Dhamma in various ways. And I go for refuge to
the Blessed Lord Gotama, to the Dhamma and to the Sangha.
May the Reverend Gotama accept me from this day forth as a
lay-follower as long as life shall last! And may the Reverend
Gotama and his order of monks accept a meal from me tomor-
row!'

The Lord assented by silence. Then Sonadanda, seeing his
assent, rose, saluted the Lord, passed by to his right and
departed. As day was breaking, he caused hard and soft food
to be prepared in his own home, and when it was ready he
announced: 'Reverend Gotama, it is time; the meal is ready.'

25. And the Lord, having risen early, went with robe and
bowl and attended by his monks to Sonadanda's residence
and sat down on the prepared seat. And Sonadanda served
the Buddha and his monks with the finest foods with his own
hands until they were satisfied. And when the Lord had eaten
and taken his hand away from the bowl, Sonadanda took a
low stool and sat down to one side. Then he said to the Lord:

26. 'Reverend Gotama, if when I have gone into the assem-
bly I were to rise and salute the Lord, the company would
despise me. In that case my reputation would suffer, and if a
man's reputation suffers, his income suffers ... So if, on en-
tering the assembly, I should join my palms in greeting, may
the Reverend Gotama take it as if I had risen from my seat.
And if [126] on entering the assembly I should take off my
turban, may you take it as if I had bowed at your feet. Or if,
when riding in my carriage, I were to alight to salute the Lord,
the company would despise me ... So if, when I am riding in
my carriage, I raise my goad, may you take it as if I had
alighted from my carriage, and if I lower my hand, may you
take it as if I had bowed my head at your feet.' 169

27. Then the Lord, having instructed Sonadanda with a talk
on Dhamma, inspired him, fired, him with enthusiasm and
delighted him, rose from his seat arid departed.

5 Kutadanta Sutta: About Kutadanta
A Bloodless Sacrifice

[127] 1. Thus have I heard. Once the Lord was travelling
through. Magadha with a large company of some five hundred
monks, and he arrived at a Brahmin village called Khanumata.
And there he stayed at the Ambalatthika park. 170 Now at that
time the Brahmin Kutadanta was living at Khanumata, a popu-
lous place, full of grass, timber, water and com, which had
been given to him by King Seniya Bimbisara of Magadha as a
royal gift and with royal powers.

And Kutadanta planned a great sacrifice: seven hundred
bulls, seven hundred bullocks, seven hundred heifers, seven
hundred he-goats and seven hundred rams were all tied up to
the sacrificial posts. 171

2. And the Brahmins and householders of Khanumata
heard say: "The ascetic Gotama ... is staying at Ambalatthika.
And concerning that Blessed Lord Gotama a good report has
been spread about: "This Blessed Lord is an Arahant, a fully-
enlightened Buddha, perfected in knowledge and conduct, a
Well-Farer, Knower of the worlds, unequalled Trainer of men
to be tamed. Teacher of gods and humans, a Buddha, a Bless-
ed Lord." [128] He proclaims this world with its gods, maras
and Brahmas, the world of ascetics and Brahmins with its
princes and people, having come to know it by his own
knowledge. He teaches a Dhamma that is lovely in its begin-
ning, lovely in its middle and lovely in its ending, in the spirit
and in the letter, and he displays the fully-perfected, thoroughly
purified holy life. And indeed it is good to see such Arahants.'
And at that the Brahmins and householders, leaving Khanu-
mata in great numbers, went to Ambalatthika.

3. Just then, Kutadanta had gone up to his verandah for his

134 Kutadanta Sutta: Sutta 5 i 134

midday rest. Seeing all the Brahmins and householders mak-
ing for Ambalatthika, he asked his steward the reason. The
steward replied: 'Sir, it is the ascetic Gotama, concerning
whom a good report has been spread about: "This Blessed
Lord is an Arahant,. . .a Buddha, a Blessed Lord". That is why
they are going to see him/

4. Then Kutadanta thought: 'I have heard that the ascetic
Gotama understands how to conduct successfully the triple
sacrifice with its sixteen requisites. Now I do not understand
all this, but I want to make a big sacrifice. Suppose [129] I were
to go to the ascetic Gotama and ask him about the matter/ So
he sent his steward to the Brahmins and householders of
Khanumata to ask them to wait for him.

5. And at that time several hundred Brahmins were staying
at Khanumata intending to take part in Kutadanta's sacrifice.
Hearing of his intention to visit the ascetic Gotama, they went
and asked him if this were true. 'So it is, gentlemen, I am
going to visit the ascetic Gotama.'

6. 'Sir, do not visit the ascetic Gotama. . .( exactly the same
arguments as at Sutta 4, verse 5). [130—131] This being so, it is
not proper that the Reverend Kutadanta should visit the asce-
tic Gotama, but rather the ascetic Gotama should visit him.'

7. Then Kutadanta said to the Brahmins: 'Now listen, gen-
tlemen, as to why it is fitting for us to visit the Reverend
Gotama, and why it is not fitting for him to visit us . . . ( exactly
the same as Sutta 4, verse 6). [132-133] The ascetic Gotama has
arrived in Khanumata and is staying at Ambalatthika. And
whatever ascetics or Brahmins come to our territory are our
guests. . .He is beyond all praise/

8. On hearing this, the Brahmins said: 'Sir, since you praise
the ascetic Gotama so much, then even if he were to live a
hundred yojanas from here, it would be fitting for a believing
clansman to go with a shoulder-bag to visit him. And, sir, we
shall all go to visit the ascetic Gotama/ And so Kutadanta
went with a large company of Brahmins to Ambalatthika. He.
approached the Lord, [134] exchanged courtesies with him,
and sat down to one side. Some of the Brahmins and house-
holders of Khanumata made obeisance to the Lord, some ex-
changed courtesies with him, some saluted him with joined

i 136 A Bloodless Sacrifice 135

palms, some announced their name and clan, and some sat
down to one side in silence.

9. Sitting to one side, Kutadanta addressed the Lord: 'Rever-
end Gotama, I have heard that you understand how to con-
duct successfully the triple sacrifice with its sixteen requisites.
Now I do not understand all this, but I want to make a big
sacrifice. It would be well if the ascetic Gotama were to ex-
plain this to me.' 'Then listen. Brahmin, pay proper attention,
and I will explain/ 'Yes, sir', said Kutadanta, and the Lord
said:

10. 'Brahmin, once upon a time there was a king called
Mahavijita. 172 He was rich, of great wealth and resources, with
an abundance of gold and silver, of possessions and requi-
sites, of money and money's worth, with a full treasury and
granary. And when King Mahavijita was musing in private,
the thought came to him: "I have acquired extensive wealth in
human terms, I occupy a wide extent of land which I have
conquered. Suppose now I were to make a great sacrifice
which would be to my benefit and happiness for a long
time?" And calling his minister-chaplain, 173 he told him his
thought. [135] "I want to make a big sacrifice. Instruct me.
Reverend Sir, how this may be to my lasting benefit and
happiness."

11. 'The chaplain replied: "Your Majesty's country is beset
by thieves, it is ravaged, villages and towns are being destroy-
ed, the countryside is infested with brigands. If Your Majesty
were to tax this region, that would be the wrong thing to do.
Suppose Your Majesty were to think: 'I will get rid of this
plague of robbers by executions and imprisonment, or by
confiscation, threats and banishment', the plague would not
be properly ended. Those who survived would later harm
Your Majesty's realm. However, with this plan you can com-
pletely eliminate the plague. To those in the kingdom who are
engaged in cultivating crops and raising cattle, let Your Majesty
distribute grain and fodder; to those in trade, give capital; to
those in government service assign proper living wages. Then
those people, being intent on their own occupations, will not
harm the kingdom. Your Majesty's revenues will be great, the
land will be tranquil and not beset by thieves, and the people.

136 Kutadanta Sutta: Sutta 5 i 138

with joy in their hearts, will play with their children, and will
dwell in open houses."

'And saying: "So be it!", the king accepted the chaplain's
advice: he gave grain and fodder, capital to those in trade, . . .
proper living wages . . . and the people with joy in their hearts
. . . dwelt in open houses.

12. 'Then King Mahavijita sent for the chaplain and said: "I

have got rid of the plague of robbers; following your plan my
revenue has grown, the land is tranquil and not beset by
thieves, and the people with joy in their hearts play with their
children and dwell in open houses. Now I wish to make a
great sacrifice. Instruct me as to how this may be done to my
lasting benefit and happiness." "For this. Sire, you should
send for your Khattiyas from town and country, your advisers
and counsellors, the most influential Brahmins and the wealthy
householders of your realm, and say to them: 'I wish to make
a great sacrifice. Assist me in this, gentlemen, that it may be
to my lasting benefit and happiness.'" -

'The King agreed, and [137] did so. "Sire, let the sacrifice
begin, now is the time, Your Majesty. These four assenting
groups 174 will be the accessories for the sacrifice.

13. '"King Mahavijita is endowed with eight things. He is
well-born on both sides, . . . (as Sutta 4, verse 5) of irreproach-
able birth. He is handsome, ... of no mean appearance. He is
rich. . .with a full treasury and granary. He is powerful, hav-
ing a four-branched army 175 that is loyal, dependable, making
bright his reputation among his enemies. He is a faithful
giver and host, not shutting his door against ascetics. Brah-
mins and wayfarers, beggars and the needy — a fountain of
goodness. He is very learned in what should be learnt. He
knows the meaning of whatever is said, saying: 'This is what
that means.' He is a scholar, accomplished, wise, competent to
perceive advantage in the past, the future or the present. 176
King Mahavijita is endowed with these eight things. These
constitute the accessories for the sacrifice.

[138] 14. '"The Brahmin chaplain is endowed with four
things. He is well-born. . .He is a scholar, versed in the man-
tras ... He is virtuous, of increasing virtue, endowed with in-
creasing virtue. He is learned, accomplished and wise, and is the

j 140 A Bloodless Sacrifice 137

first or second to hold the sacrificial ladle. He has these four
qualities. These constitute the accessories to the sacrifice."

15. 'Then, prior to the sacrifice, the Brahmin chaplain taught
the King the three modes. "It might be that Your Majesty
might have some regrets about the intended sacrifice: 'I am
going to lose a lot of wealth', or during the sacrifice: 'I am
losing a lot of wealth', or after the sacrifice: 'I have lost a lot
of wealth.' In such cases, Your Majesty should not entertain
such regrets."

16. "Then, prior to the sacrifice, the chaplain dispelled the
King's qualms with ten conditions for the recipient: "Sire,
there will come to the sacrifice those who take life and those
who abstain from taking life. To those who take life, so will it
be to them; but those who abstain from taking life will have a
successful sacrifice and will rejoice in it, and their hearts may
be calmed within. There will come those who take what is not
given and those who refrain. . ., those who indulge in sexual
misconduct and those who refrain . . . , those who tell lies . . . ,
indulge in calumny, harsh and frivolous speech . . . , [139] those
who are covetous and those who are not, those who harbour
ill-will and those who do not, those who have wrong views and
those who have right views. To those who have wrong views it
will turn out accordingly, but those who have right views will
have a successful sacrifice and will rejoice in it, and their hearts
may be calmed within." So the chaplain dispelled the King's
doubts with ten conditions.

17. 'So the chaplain instructed the King who was making
the great sacrifice with sixteen reasons, urged him, inspired
him and gladdened his heart. "Someone might say: 'King
Mahavijita is making a great sacrifice, but he has not invited
his Khattiyas. . ., his advisers and counsellors, the most in-
fluential Brahmins and wealthy householders . . . ' But such
words would not be in accordance with the truth, since the
King has invited them. Thus the King may know that he will
have a successful sacrifice and rejoice in it, and his heart will
be calmed within. Or someone might say: 'King Mahavijita is
making a great sacrifice, but he is not well-born on both
sides. . .'[140] But such words would not be in accordance
with the truth ... Or someone might say: 'His chaplain is not

138 Kutadanta Sutta: Sutta 5 i 143

well-bom . . . ' [141] But such words would not be in accordance
with the truth." Thus the chaplain instructed the King with
sixteen reasons. . .

18. 'In this sacrifice, Brahmin, no bulls were slain, no goats
or sheep, no cocks and pigs, nor were various living beings
subjected to slaughter, nor were trees cut down for sacrificial
posts, nor were grasses mown for the sacrificial grass, and
those who are called slaves or servants or workmen did not
perform their tasks for fear of blows or threats, weeping and
in tears. But those who wanted to do something did it, those
who did not wish to did not: they did what they wanted to
do, and not what they did not want to do. The sacrifice was
carried out with ghee, oil, butter, curds, honey and molasses.

[142]

19. 'Then, Brahmin, the Khattiyas . . . , the ministers and
counsellors, the influential Brahmins, the wealthy house-
holders of town and country, having received a sufficient
income, came to King Mahavijita and said: "We have brought
sufficient wealth. Your Majesty, please accept it." "But, gentle-
men, I have collected together sufficient wealth. Whatever is
left over, you take away."

'At the King's refusal, they went away to one side and con-
sulted together: "It is not right for us to take this wealth back
to our own homes. The King is making a great sacrifice. Let us
follow his example."

20. 'Then the JKhattiyas put their gifts to the east of the
sacrificial pit, the advisers and counsellors set out theirs to the
south, the Brahmins to the west and the wealthy householders
to the north. And in this sacrifice no bulls were slain,. . . nor
were living beings subjected to slaughter. . .Those who want-
ed to do something did it, those who did not wish to did not . . .
The sacrifice was carried out with ghee, oil, butter, curds,
honey and molasses. [143] Thus there were the four assenting
groups, and King Mahavijita was endowed with eight things,
and the chaplain with four things in three modes. This, Brah-
min, is called the sixteenfold successful sacrifice in three
modes.'

21. At this the Brahmins shouted loudly and noisily: 'What
a splendid sacrifice! What a splendid way to perform a sacri-
fice!' But Kutadanta sat in silence. And the Brahmins asked

i 145 A Bloodless Sacrifice 139

him why he did not applaud the ascetic Gotama's fine words.
He replied: 'It is not that I do not applaud them. My head
would split open if I did not. 177 But it strikes me that the
ascetic Gotama does not say: "I have heard this", or "It must
have been like this", but he says: "It was like this or like that
at the time." And so, gentlemen, it seems to me that the
ascetic Gotama must have been at that time either King Ma-
havijita, the lord of the sacrifice, or else the Brahmin chaplain
who conducted the sacrifice for him. Does the Reverend Gota-
ma acknowledge that he performed, or caused to be perform-
ed, such a sacrifice, and that in consequence at death, after the
breaking-up of the body, he was reborn in a good sphere, a
heavenly state?' 'I do. Brahmin. I was the Brahmin chaplain
who conducted that sacrifice.'

22. 'And, Reverend Gotama, is there any other sacrifice that
is simpler, less difficult, more fruitful and profitable than this
threefold sacrifice with its sixteen attributes?' [144] 'There is.
Brahmin.'

'What is it. Reverend Gotama?' 'Wherever regular family
gifts are given to virtuous ascetics, these constitute a sacrifice
more fruitful and profitable than that.'

23. 'Why, Reverend Gotama, and for what reason is this
better?'

'Brahmin, no Arahants or those who have attained the Ara-
hant path will attend such a sacrifice. Why? Because there
they see beatings and throttlings, so they do not attend. But
they will attend the sacrifice at which regular family gifts are
given to virtuous ascetics, because there there are no beatings
or throttlings. That is why this kind of sacrifice is more fruit-
ful and profitable.'

24. 'But, Reverend Gotama, is there any other sacrifice that
is more profitable than [143] either of these?' 'There is. Brah-
min.'

'What is it, Reverend Gotama?' 'Brahmin, if anyone pro-
vides shelter for the Sangha coming from the four quarters,
that constitutes a more profitable sacrifice.'

25. 'But, Reverend Gotama, is there any sacrifice that is
more profitable than these three?' 'There is. Brahmin.'

'What is it. Reverend Gotama?' 'Brahmin, if anyone with a
pure heart goes for refuge to the Buddha, the Dhamma and

140 Kutadanta Sutta : Sutta 5 i 148

the Sangha, that constitutes a sacrifice more profitable than
[146] any of these three.'

26. 'But, Reverend Gotama, is there any sacrifice that is
more profitable than these four?' "There is. Brahmin.'

'What is it. Reverend Gotama?' 'Brahmin, if anyone with a
pure heart undertakes the precepts — to refrain from taking
life, from taking what is not given, from sexual immorality,
from lying speech and from taking strong drink and sloth-
producing drugs — that constitutes a sacrifice more profitable
than any of these four.'

27. 'But, Reverend Gotama, is there any sacrifice that is
more profitable than these five?' 'There is. Brahmin.' [147]

'What is it. Reverend Gotama?' 'Brahmin, a Tathagata arises
in this world, an Arahant, fully-enlightened Buddha, endow-
ed with wisdom and conduct, Well-Farer, Knower of the
worlds, incomparable Trainer of men to be tamed, Teacher of
gods and humans, enlightened and blessed. He, having real-
ised it by his own super-knowledge, proclaims this world with
its devas, maras and Brahmas, its princes and people. He
preaches the Dhamma which is lovely in its beginning, lovely
in its middle, lovely in its ending, in the spirit and in the
letter, and displays the fully-perfected and purified holy life. A
disciple goes forth and practises the moralities, etc. ( Sutta 2, verses
41—74). Thus a monk is perfected in morality. He attains the
four jhdnas ( Sutta 2, verses 75-82). That, Brahmin, is a sacrifice
. . .more profitable. He attains various insights ( Sutta 2, verse
83—95), and the cessation of the corruptions ( Sutta 2, verse 97).
He knows: "There is nothing further in this world." That,
Brahmin, is a sacrifice that is simpler, less difficult, more
fruitful and more profitable than all the others. And beyond
this there is no sacrifice that is greater and more perfect.'

28. 'Excellent, Reverend Gotama, excellent! It is as if some-
one were to set up what had been knocked down, or to point
out the way to one who had got lost, or to bring an oil-lamp
into a dark place, so that those with eyes could see what was
there. Just so the Reverend Gotama has expounded the Dham-
ma in various ways. May the Reverend Gotama accept me as a
lay-follower from this day forth as long as life shall last! And,
[148] Reverend Gotama, I set free the seven hundred bulls.

i 149 A Bloodless Sacrifice 141

seven hundred bullocks, seven hundred heifers, seven hun-
dred he-goats and seven hundred rams. I grant them life, let
them be fed with green grass and given cool water to drink,
and let cool breezes play upon them.'

29. Then the Lord delivered a graduated discourse to Kuta-
danta, on generosity, on morality and on heaven, showing the
danger, degradation and corruption of sense-desires, and the
profit of renunciation. And when the Lord knew that Kuta-
danta's mind was ready, pliable, free from the hindrances,
joyful and calm, then he preached a sermon on Dhamma in
brief: on suffering, its origin, its cessation, and the path. And
just as a clean doth from which all stains have been removed
receives the dye perfectly, so in the Brahmin Kutadanta, as he
sat there, there arose the pure and spotless Dhamma-eye, and
he knew: 'Whatever things have an origin must come to
cessation.'

30. Then Kutadanta, having seen, attained, experienced and
penetrated the Dhamma, having passed beyond doubt, trans-
cended uncertainty, having gained perfect confidence in the
Teacher's doctrine without relying on others, said: 'May the
Reverend Gotama and his order of monks accept a meal from
me tomorrow!'

The Lord assented by silence. Then Kutadanta, seeing his
consent, rose, saluted the Lord, passed by to his right and
departed. As day was breaking, he caused hard and soft food
to be prepared at his place of sacrifice, and when it was ready
he announced: 'Reverend Gotama, it is time; the meal is
ready.'

And the Lord, having risen early, went with robe and bowl
and attended by his monks to Kutadanta's place of sacrifice
and sat down on the prepared seat. And Kutadanta [149] served
the Buddha and his monks with the finest foods with his own
hands until they were satisfied. And when the Lord had eaten
and taken his hand away from the bowl, Kutadanta took a low
stool and sat down to one side.

Then the Lord, having instructed Kutadanta with a talk on
Dhamma, inspired him, fired him with enthusiasm and
delighted him, rose from his seat and departed. 178

6 Mahali Sutta: About Mahali
Heavenly Sights, Soul and Body

[150] 1 . Thus have I heard. Once the Lord was staying at Vesali,
at the Gabled Hall in the Great Forest. And at that time a large
number of Brahmin emissaries from Kosala and Magadha
were staying at Vesali on some business. And they heard say:
'The ascetic Gotama, son of the Sakyans, who has gone forth
from the Sakya clan, is staying at Vesali, at the Gabled Hall in
the Great Forest. And concerning that Blessed Lord a good
report has been spread about: "This Blessed Lord is an Ara-
hant, a fully-enlightened Buddha, perfected in knowledge and
conduct, a Well-Farer, Knower of the worlds, unequalled Trainer
of men to be tamed. Teacher of gods and humans, a Buddha, a
Blessed Lord." He proclaims this world with its gods, maras
and Brahmas, the world of ascetics and Brahmins with its
princes and peoples, having come to know it by his own
knowledge. He teaches a Dhamma that is lovely in its begin-
ning, lovely in its middle and lovely in its ending, in the spirit
and in the letter, and he displays the fully-perfected, thoroughly
purified holy life. And indeed it is good to see such Arahants.'

2. And so these Brahmin emissaries from Kosala and Ma-
gadha went to the Great Forest, to the Gabled Hall. At that
time the Venerable Nagita was the Lord's personal attendant.
So they approached the Venerable Nagita and said: 'Reverend
Nagita, where is the Reverend Gotama now staying? We
would like to see him.' [151]

'Friends, it is not the right time to see the Lord. He is in
solitary meditation.' But the Brahmins just sat down to one
side and said: 'When we have seen the Lord Gotama, we will
go.'

3. Just then Otthaddha the Licchavi came to the Gabled Hall

143

144 Mahali Sutta: Sutta 6 i 153

with a large company, saluted the Venerable Nagita and stood
aside, saying: 'Where is the Blessed Lord staying, the Ara-
hant, the fully-enlightened Buddha? We would like to see
him.' 'Mahali, 179 it is not the right time to see the Lord, He is
in solitary meditation.' But Otthaddha just sat down to one
side, and said: 'When I have seen the Blessed Lord, the
Arahant, the fully-enlightened Buddha, I will go.'

4. Then the novice Siha 180 came to the Venerable Nagita,
stood aside and said: 'Venerable Kassapa, 181 these many Brah-
min emissaries from Kosala and Magadha have come here to
see the Lord, and Otthaddha the Licchavi, too, has come with
a large company to see the Lord. It would be well. Venerable
Kassapa, to allow these people to see him.' 'Well then, Siha,
you announce them to the Lord.' 'Yes, Venerable Sir', said
Siha. Then he went to the Lord, saluted him, stood aside and
said: 'Lord, these Brahmin emissaries from Kosala and Ma-
gadha have come here to see the Lord, and Otthaddha the
Licchavi likewise with a large [152] company. It would be well
if the Lord were to let these people see him.' 'Then, Siha,
prepare a seat in the shade of this dwelling.' 'Yes, Lord', said
Siha, and did so. Then the Lord came out of his dwelling-
place and sat down on the prepared seat.

3. The Brahmins approached the Lord. Having exchanged
courtesies with him, they sat down to one side. But Otthad-
dha did obeisance to the Lord, and then sat down to one side,
saying: 'Lord, not long ago Sunakkhatta the Licchavi 182 came
to me and said: "Soon I shall have been a follower of the Lord
for three years. I have seen heavenly sights, pleasant, delight-
ful, enticing, but I have not heard any heavenly sounds that
were pleasant, delightful, enticing." Lord, are there any such
heavenly sounds, which Sunakkhatta cannot hear, or are there
not?' 'There are such sounds, Mahali.'

6. 'Then, Lord, what is the reason, what is the cause why
Sunakkahtta cannot hear them?' [153] 'Mahali, in one case a
monk, facing east, goes into one-sided samadhi 183 and sees
heavenly sights, pleasant, delightful, enticing. . .but does not
hear heavenly sounds. By means of this one-sided samadhi he
sees heavenly sights but does not hear heavenly sounds. Why

i 156 Heavenly Sights , Soul and Body 145

is this? Because this samadhi only leads to the seeing of
heavenly sights, but not to the hearing of heavenly sounds.

7. 'Again, a monk facing south, west, north goes into a one-
sided samadhi and facing upwards, downwards or across sees
heavenly sights [in that direction], but does not hear heavenly
sounds. Why is this? Because this samadhi only leads to the
seeing of heavenly sights, but not to the hearing of heavenly
sounds. [154]

8. 'In another case, Mahali, a monk facing east. . .hears
heavenly sounds but does not see heavenly sights . . .

9. 'Again, a monk facing south, west, north, facing upwards,
downwards or across hears heavenly sounds, but does not see
heavenly sights . . .

10. 'In another case, Mahali, a monk facing east goes into
two-sided samadhi and both sees heavenly sights, pleasant,
delightful, enticing [155] and hears heavenly sounds. Why is
this? Because this two-sided samadhi leads to both the seeing
of heavenly sights and the hearing of heavenly sounds.

11. 'Again, a monk facing south, west, north, facing up-
wards, downwards or across sees heavenly sights and hears
heavenly sounds . . . And that is the reason why Sunakkhatta
comes to see heavenly sights but not to hear heavenly
sounds.' 184

12. 'Well, Lord, is it for the realisation of such samadhi-
states that monks lead the holy life under the Blessed Lord?'
'No, Mahali, there are other things, higher and more perfect
than these, for the sake of which monks lead the holy life
under me.'

[156] 13. 'What are they. Lord?' 'Mahali, in one case a monk,
having abandoned three fetters, becomes a Stream-Winner,
not liable to states of woe, firmly set on the path to enlighten-
ment. Again, a monk who has abandoned the three fetters,
and has reduced his greed, hatred and delusion, becomes a
Once-Retumer who, having returned to this world once more,
will make an end of suffering. Again, a monk who has aban-
doned the five lower fetters takes a spontaneous rebirth 185 [in
a higher sphere] and, without returning from that world,
gains enlightenment. Again, a monk through the extinction of

146 Mahali Sutta: Sutta 6 i 157

the corruptions reaches in this very life the uncorrupted de-
liverance of mind, the deliverance through wisdom, which he
has realised by his own insight. That is another thing higher
and more perfect than these, for the sake of which monks lead
the holy life under me/

14. 'Lord, is there a path, is there a method for the realisa-
tion of these things?' 'There is a path, Mahali, there is a
method/ [157] 'And, Lord, what is this path, what is this
method?'

'It is the Noble Eightfold Path, namely Right View, Right
Thought; Right Speech, Right Action, Right Livelihood; Right
Effort, Right Mindfulness and Right Concentration. This is the
path, this is the way to the realisation of these things.'

15. 'Once, Mahali, I was staying at Kosambi, in the Ghosita
Park. And two wanderers, Mandissa and Jaliya, the pupil of
the wooden-bowl ascetic, came to me, exchanged courtesies
with me, and sat down to one side. Then they said: "How is
it, friend Gotama, is the soul 186 the same as the body, or is the
soul one thing and the body another?" "Well now, friends, you
listen, pay proper attention, and I will explain." "Yes, friend",
they said, and I went on:

16. '"Friends, a Tathagata arises in the world, an Arahant,
fully-enlightened Buddha, endowed with wisdom and con-
duct, Well-Farer, Knower of the worlds, incomparable Trainer
of men to be tamed. Teacher of gods and humans, enlightened
and blessed. He, Jnaving realised it by his own super-know-
ledge, proclaims this world with its devas, maras and Brahmas,
its princes and people. He preaches the Dhamma which is
lovely in its beginning, lovely in its middle, lovely in its
ending, in the spirit and in the letter, and displays the fully-
perfected and purified holy life.

'"A disciple goes forth and practises the moralities ( Sutta 2,
verses 41—63). On account of his morality, he sees no danger
anywhere. He experiences in himself the blameless bliss that
comes from maintaining this Ariyan morality. In this way, he
is perfected in morality, (as Sutta 2, verses 64—74 ) - -It is as if he
were freed from debt, from sickness, from bonds, from slavery,
from the perils of the desert . . . Being thus detached from sense-
desires, detached from unwholesome states, he enters and

i 158 Heavenly Sights, Soul and Body 147

remains in the first jhana . . . and so suffuses, drenches, fills and
irradiates his body, that there is no spot in his entire body that
is untouched by this delight and joy bom of detachment. Now
of one who thus knows and thus sees, is it proper to say: 'The
soul is the same as the body', or 'The soul is different from the
body'?" "It is not, friend." 187 "But I thus know and see, and I
do not say that the soul is either the same as, or different from
the body."

17. ' "And the same with the second . . . , the third . . . , [158] the
fourth jhana (as Sutta 2, verses 77—82).

18. "'The mind bends and tends towards knowledge and
vision. Now, of one who thus knows and thus sees, is it
proper to say: 'The soul is the same as the body', or 'The
soul is different from the body'?" "It is not, friend."

19. '"He knows: 'There is nothing further here.' Now of one
who thus knows and thus sees, is it proper to say: 'The soul is
the same as the body', or 'The soul is different from the
body'?" "It is not, friend." "But I thus know and see, and I do
not say that the soul is either the same as, or different from
the body."'

Thus the Lord spoke, and Otthaddha the Licchavi rejoiced at
his words.

7 Jaliya Sutta: About Jaliya

[159] 1. Thus have I heard . 188 Once the Lord was staying at
Kosambi, in the Ghosita Park. And two wanderers, Mandissa
and Jaliya, the pupil of the wooden-bowl ascetic, came to him,
exchanged courtesies with him and sat down to one side . . .
(verses 1—5 = Sutta 6, verses 15—19). [160]

Thus the Lord spoke, and the two wanderers rejoiced at his
words.

149

8 MahasThanada Sutta: The Great
Lion's Roar 189

[161] 1. Thus have I heard. Once the Lord was staying at
Ujunriaya in the deer-park of Kannakatthale. 190 There the
naked ascetic Kassapa came to him, exchanged courtesies with
him, and stood to one side. Then he said:

2. 'Friend Gotama, I have heard it said: "The ascetic Gota-
ma disapproves of all austerities, and censures and blames all
those who lead a harsh life of self-mortification. 191 Now are
those who say this telling the truth, and do they not slander
the Lord Gotama with lies? Do they explain the truth about
his Dhamma and what pertains to it, or does some fellow-
teacher of a different sect deserve to be blamed for this state-
ment? We would like to see the Lord Gotama refute this
charge."

3. 'Kassapa, those who say this are not telling the truth,
they slander me with lies. The situation occurs, Kassapa, that I
see one practiser of mortification, and with the divine [162]
eye 192 which is purified beyond the sight of humans I see
him arising after death, at the breaking-up of the body, in a
place of woe, a baleful state, a place of destruction, in hell.
Again, I see one practiser of mortification . . . arising after death
in a good place, a heavenly state. Again, I see one who prac-
tises little austerity. . .arising in a state of woe. . .Again, I see
one who practises little austerity. . .arising after death in a
good place, a heavenly state. Since I can see as it is the arising,
the destiny, the death and re-arising of those ascetics, how
could I disapprove of all austerities, and censure and blame all
those who lead a harsh life of self-mortification?

4. 'Kassapa, there are some ascetics and Brahmins who are
wise, skilled, practised in disputation, splitters of hairs, acute.

131

152 Mahasihanada Sutta: Sutta 8 i 165

who walk deverly along the paths of views. Sometimes their
views accord with mine, sometimes they do not. What they
sometimes applaud, we sometimes applaud. What they some-
times do not applaud, we sometimes do not applaud; what
they sometimes applaud, we sometimes do not applaud, and
what they sometimes do not applaud, we sometimes applaud.
What we sometimes applaud, they sometimes applaud, what
we sometimes do not applaud, they sometimes do not ap-
plaud. [163] What we sometimes applaud, they sometimes do
not applaud, and what we sometimes do not applaud, they
sometimes applaud.

5. 'On approaching them I say: "In these things there is no
agreement, let us leave them aside. In these things there is
agreement: there let the wise take up, cross-question and cri-
ticise these matters with the teachers or with their followers,
saying: 'Of those things that are unskilful 193 and reckoned as
such, censurable, to be refrained from, unbefitting a Noble One,
black, and reckoned as such — who is there who has com-
pletely abandoned such things and is free from them: the
ascetic Gotama, or some other venerable teachers?'"

6. 'It may be that the wise . . . say: "Of those things that are
unskilled . . .the ascetic Gotama has completely freed himself,
but the other reverend teachers only in part." In this case the
wise give us the greatest share of praise.

7. 'Or the wise may say: "Of those things that are skilled
and reckoned as jsuch, blameless, to be practised, fitting for a
Noble One, bright and reckoned as such, who is there who
has completely mastered them — the ascetic Gotama, or some
other reverend teachers?"

8. 'Or the wise may [164] say: "Of these things. . .the asce-
tic Gotama has completely mastered them, but the other
reverend teachers only in part." In this case the wise give
us the greatest share of praise.

9—12 (As verses y —5 but: 'the order of the ascetic Gotama's
disciples, or that of the other reverend teachers.') [165]
i 13. 'Kassapa, there is a path, there is a course of training,
whereby one who has followed it will know and see for him-
self: "The ascetic Gotama speaks at the proper time, what is
true, to the point 194 — the Dhamrria and the discipline." What

i 167 The Great Lion's Roar 133

is this path and this course of training? It is the Noble Eight-
fold Path, namely Right View, Right Thought; Right Speech,
Right Action, Right Livelihood; Right Effort, Right Mindful-
ness, Right Concentration. This is the path whereby one may
know and see for oneself: "The ascetic Gotama speaks at the
proper time, what is true, to the point — the Dhamma and the
discipline." '

14. At this, Kassapa said to the Lord: 'Gotama, these ascetic
practices of certain practisers of self-mortification [166] are con-
sidered proper to them: a naked ascetic uses no polite re-
straints, 195 licks his hands, does not come or stand still when
requested. He does not accept food offered or prepared for
him, or an invitation to a meal. He does not accept food out of
the pot or pan, nor on the threshold, among the firewood or
the rice-pounders, nor where two people are eating, from a
pregnant or nursing woman or from one living with a man,
nor from gleanings, from where a dog is standing or where
flies are swarming. He eats no fish or meat and drinks no rum
or spirits or fermented rice-gruel. 196 He is a one-house man 197
or a one-piece man, 198 a two-house man, a seven-piece man or
a seven-house man. He exists on one, two or seven little offer-
ings, eats only once a day, once in two days, once in seven
days. He takes to eating rice only twice a month. These are
considered proper practices.

'Or a man becomes a herb-eater, a millet-eater, a raw-rice-
eater, a wild-rice-eater, an eater of water-plants, of rice-husk-
powder, of rice-scum, of the flowers of oil-seeds, grass or cow-
dung, of forest roots and fruits, eating windfalls. He wears
coarse' hemp or mixed material, shrouds from corpses, rags
from the dust-heap, garments of bark-fibre, [167] antelope-
skins, grass, bark, shavings, blankets of human hair 199 or
horse-hair, the wings of owls. He is a plucker-out of hair and
beard, devoted to this practice; he is a covered-thorn man,
making his bed on them, sleeping alone in a garment of wet
mud, living in the open air, accepting whatever seat is offered,
living on filth and addicted to the practice, one who drinks no
water 200 and is addicted to the practice, or he dwells intent on
the practice of going to bathe three times before evening.' 201

15. 'Kassapa, a practiser of self-mortification may do all these

154 MahasThanada Sutta: Sutta 8 i 171

things, but if his morality, his heart and his wisdom are not
developed and brought to realisation, then indeed he is still
far from being an ascetic or a Brahmin. But, Kassapa, when a
monk develops non-enmity, non-ill-will and a heart full of
loving-kindness and, abandoning the corruptions, realises
and dwells in the uncorrupted deliverance of mind, the de-
liverance through wisdom, having realised it in this very life
by his own insight, then, Kassapa, that monk is termed an
ascetic and a Brahmin/ 202 [168]

16. At this Kassapa said to the Lord: 'Reverend Gotama, it is
hard to be an ascetic, it is hard to be a Brahmin.'

'So they say in the world, Kassapa: "It is hard to be an
ascetic, it is hard to be a Brahmin." If a naked ascetic were to
do all these things ... (as verse 14), and if this were the measure
and practice of the difficulty, the great difficulty, of being an
ascetic or Brahmin, it would not be right to say: "It is hard to
be an ascetic, it is hard to be a Brahmin", because any house-
holder or householder's son — even the slave-girl who draws
water — could do this saying: "Well, I will go naked. . . " (as
verse 14). But, Kassapa, because there is a very different kind of
asceticism beside this, therefore it is right to say: "It is hard
to be an ascetic, it is hard to be a Brahmin." [169] But, Kassapa,
when a monk develops non-enmity, non-ill-will and a heart
full of loving kindness . . . (as verse 15), then that monk is called
an ascetic and a Brahmin.' [170]

17. At this Kassapa said to the Lord: 'Reverend Gotama, it is
hard to understand an ascetic, it is hard to understand a
Brahmin.'

'So they say in the world, Kassapa: "It is hard to understand
an ascetic, it is hard to understand a Brahmin." If a naked
ascetic were to do all these things, and if this were the mea-
sure and practice of the difficulty, the great difficulty, of un-
derstanding an ascetic or Brahmin, it would not be right to
say that, because any householder. . .could understand it. [171]
But, Kassapa, because there is a very different kind of asceti-
cism and Brahmanism beside this, it is right to say: "It is hard
to understand an ascetic or a Brahmin." But, Kassapa, when a
monk develops non-enmity, non-ill-will and a heart full of
loving-kindness and, abandoning ,the corruptions, realises

i 174 The Great Lion's Roar 155

and dwells in the uncorrupted deliverance of mind, the de-
liverance through wisdom, having realised it in this very life
by his own insight, then, Kassapa, that monk is called an
ascetic and a Brahmin.'

18—20. Then Kassapa said to the Lord: 'Reverend Gotama,
what then is the development of morality, of the heart, and of
wisdom?'

/. 'Kassapa, a Tathagata arises in the world an Arahant, fully-
enlightened Buddha, endowed with wisdom and conduct,
Well-Farer, Knower of the worlds, incomparable Trainer of
men to be tamed. Teacher of gods and humans, enlightened
and blessed. He, having realised it by his own super-know-
ledge, proclaims this world with its devas, maras and Brahmas,
its princes and people. He preaches the Dhamma which is
lovely in its beginning, lovely in its middle, lovely in its
ending, in the spirit and in the letter, and displays the fully-
perfected and purified holy life. A disciple goes forth and prac-
tises the moralities (Sutta 2, verses 41 —63). [172] That is the per-
fection of morality. He guards the sense-doors, etc. and attains
the four jhdnas (Sutta 2 verses 64—82). [173—4] That is the
perfection of the heart. He attains various insights and the cessation
of the corruptions (Sutta 2, verses 83 —98). That is the perfection of
wisdom. And, Kassapa, there is nothing further or more perfect
than this perfection of morality, of the heart and of wisdom.

21. 'Kassapa, there are some ascetics and Brahmins who
preach morality. They praise morality in various ways. But as
regards the highest Ariyan morality, Kassapa, I do not see any
who have surpassed me in this. I am supreme in this regard,
in super-morality. There are some ascetics and Brahmins who
preach self-mortification and scrupulous austerity, which they
praise in various ways. But as regards the highest Ariyan self-
mortification and austerity, Kassapa, I do not see any who
have surpassed me in this. I am supreme in this regard, in
super-austerity. There are some ascetics and Brahmins who
preach wisdom. They praise wisdom in various ways. But as
regards the highest Ariyan wisdom, Kassapa, I do not see any
who have surpassed me in this. I am supreme in this regard,
in super-wisdom. There are some ascetics and Brahmins who
preach liberation. They praise liberation in various ways. But

156 MahasThanada Sutta: Sutta 8 i 176

as regards the highest Ariyan liberation, Kassapa, I do not see
any who have surpassed me in this. I am supreme in this
regard, in super-liberation. [175]

22. 'Kassapa, it may be that wanderers of other sects will
say: “The ascetic Gotama roars his lion's roar, but only in
empty places, not in company." They should be told that this
is not true: “The ascetic Gotama roars his lion's roar, and he
roars it in company." Or they may say: “The ascetic Gotama
roars his lion's roar, and in company, but he does so without
confidence." They should be told that this is not true: “The
ascetic Gotama roars his lion's roar, in company and con-
fidently." Or they may say: "The ascetic Gotama roars his
lion's roar, and in company, and confidently, but they do not
question him." They should be told that this is not true:
“The ascetic Gotama roars his lion's roar . . . and they question
him." Or they may say: ". . .and they question him, but he
does not answer." . . .Or they may say: “. . .he answers, but he
does not win them over with his answers." . . .Or they may
say: “. . .but they don't find it pleasing." . . .Or they may say:
". . .but they are not satisfied with what they have heard."
... Or they may say: "... but they don't behave as if they were
satisfied." ... Or they may say: "... but they are not on the
path of truth." ...Or they may say: “...but they are not
satisfied with the practice." They should be told that this is not
true: “The ascetic Gotama roars his lion's roar, in company and
confidently, they question him and he answers, he wins them
over with his answers, they find it pleasing and are Satisfied
with what they have heard, they behave as if they were
satisfied, they are on the path of truth, and they are satisfied
with the practice." That, Kassapa, is what they should be told,
•f 23. 'Once, Kassapa, I was staying at Rajagaha at the Vul-
tures' Peak. And a certain practiser of mortification [176] called
Nigrodha consulted me about the practice of austerity. 203 And
he was delighted with my explanation beyond all measure.'

'Lord, who on hearing Dhamma from you would fail to be
delighted beyond all measure? I am delighted beyond all
measure. Excellent, Lord, excellent! It is as if someone were to
set up what had been knocked down, or to point out the way
to one who had got lost, or to bring an oil-lamp into a dark

i 177 The Great Lion's Roar 157

place, so that those with eyes could see what was there. Just
so the Blessed Lord has expounded the Dhamma in various
ways. Lord, may I receive the going-forth at the Lord's hands,
may I receive ordination!'

24. 'Kassapa, whoever has formerly belonged to another sect
and wishes for the going-forth or ordination in this Dhamma
and discipline must wait four months, and at the end of four
months' probation, the monks who are established in mind
will give him the going-forth and the monastic ordination. But
there can be a distinction of persons in this.' 'Lord, if such is
the case, I will even wait four years, and at the end of that time
let the monks give me the going-forth and the monastic ordi-
nation.'

Then Kassapa received the going-[i77]-forth from the Lord
himself, and the monastic ordination. And the newly-ordain-
ed Venerable Kassapa, alone, secluded, unwearying, zealous
and resolute, in a short time attained that for which young
men of good birth go forth from the household life into
homelessness, that unexcelled culmination of the holy life,
having realised it here and now by his own super-knowledge
and dwelt therein knowing: 'Birth is destroyed, the holy life
has been lived, what had to be done has been done, there is
nothing further here.'

And the Venerable Kassapa became another of the Arahants.

9 Potthapada Sutta: About
Potthapada

States of Consciousness

[178] 1. Thus have I heard. Once the Lord was staying at Sa-
vatthi, in Jeta's grove/ in Anathapindika's park. And at that
time the wanderer Potthapada was at the debating-haU near
the Tinduka tree, in the single-hailed park of Queen Mallika, 204
with a large crowd of about three hundred wanderers.

2. Then the Lord, rising early, took his robe and bowl and
went to Savatthi for alms. But it occurred to him: 'It is too
early to go to Savatthi for alms. Suppose I were to go to The
debating-hall to see the wanderer Potthapada?' And he did so.

3. There Potthapada was sitting with his crowd of wan-
derers, all shouting and making a great commotion, indulging
in various kinds of unedifying conversation, such as about
kings, robbers, ministers, armies, dartgers, wars, food, drink,
clothes, beds, garlands, perfumes, relatives, carriages, villages,
towns and cities, [179] countries, women, heroes, street- and
well-gossip, talk of the departed, desultory chat, speculations
about land and sea, talk of being and non-being.

4. But Potthapada saw the Lord coming from a distance,
and so he called his followers to order, saying: 'Be quiet,
gentlemen, don't make a noise, gentlemen! That ascetic Gota-
ma is coming, and he likes quiet and speaks in praise of
quiet. If he sees that this company is quiet, he will most likely
want to come and visit us.' At this the wanderers fell silent.

5. Then the Lord came to Potthapada, who said: 'Come,
reverend Lord, welcome, reverend Lord! At last the reverend
Lord has gone out of his way to come here. Be seated. Lord, a
seat is prepared.'

The Lord sat down on the prepared seat, and Potthapada
took a low stool and sat down to one side. The Lord said:

159

160 Potthapada Sutta: Sutta g i 181

'Potthapada, what were you all talking about? What conversa-
tion have I interrupted?'

6. Potthapada replied: 'Lord, never mind the conversation
we were having just now, it will not be difficult for the Lord
to hear about that later. In the past few days. Lord, the discus-
sion among the ascetics and Brahmins of various schools, sit-
ting together and meeting in the debating-hall, has concerned
[180] the higher extinction of consciousness, 205 and how this
takes place. Some said: "One's perceptions arise and cease
without cause or condition. When they arise, one is conscious,
when they cease, then one is unconscious." That is how they
explained it. But somebody else said: "No, that is not how it
is. Perceptions 206 are a person's self, which comes and goes.
When it comes, one is conscious, when it goes, one is uncon-
scious." Another said: "That is not how it is. There are asce-
tics and Brahmins of great powers, of great influence. They
draw down consciousness into a man and withdraw it. When
they draw it down into him, he is conscious, when they
withdraw it, he is unconscious." 207 And another said: "No,
that is not how it is. There are deities of great powers, of great
influence. They draw down consciousness into a man and
withdraw it. When they draw it down into him, he is con-
scious, when they withdraw it, he is unconscious." 208 It was
in this connection that I thought of the Lord: "Ah, surely, the
Blessed Lord, the Well-Farer, he is supremely skilled 209 about
these matters!^ The Blessed Lord well understands the higher
extinction of consciousness." What then. Lord, is this higher
extinction of consciousness?'

7. 'In this matter, Potthapada, those ascetics and Brahmins
who say one's perceptions arise and cease without cause or
condition are totally wrong. Why is that? One's perceptions
arise and cease [181] owing to a cause and conditions. Some
perceptions arise through training, and some pass away
through training.' 'What is this training?', the Lord said. 'Pot-
thapada, a Tathagata arises in this world an Arahant, fully-
enlightened Buddha, endowed with wisdom and conduct,
Well-Farer, Knower of the worlds, incomparable Trainer of
men to be tamed. Teacher of gods and humans, enlightened
and blessed. He, having realised it by his own super-know-

i 183 States of Consciousness 161

ledge, proclaims this world with its devas, maras and Brahmas,
its princes and people. He preaches the Dhamma which is
lovely in its beginning, lovely in its middle, lovely in its
ending, in the spirit and in the letter, and displays the fully-
perfected and purified holy life. A disciple goes forth and prac-
tises the moralities ( Sutta 2, verses 41-62). That for him is moral-
ity.

8. 'And then, Potthapada, that monk who is perfected in
morality sees no danger from any side .. .(as Sutta 2, verse 63).
In this way he is perfected in morality.

9—10. He guards the sense-doors, etc. ( Sutta 2, verses 64—75).
[182] Having reached the first jhana, he remains in it. And
whatever sensations of lust that he previously had disappear.
At that time there is present a true but subtle perception of
delight and happiness, 210 bom of detachment, and he be-
comes one who is conscious of this delight and happiness. In
this way some perceptions arise through training, and some
pass away through training. And this is that training', said
the Lord.

11. 'Again, a monk, with the subsiding of thinking and
pondering, by gaining inner tranquillity and unity of mind,
reaches and remains in the second jhana, which is free from
thinking and pondering, bom of concentration, filled with
delight and happiness. His former hue but subtle perception
of delight and happiness bom of detachment vanishes. At that
time there arises a hue but subtle perception [183] of delight
and happiness bom of concentration, and he becomes one
who is conscious of this delight and happiness. In this way
some perceptions arise through training, and some pass away
through training.

12. 'Again, after the fading away of delight he dwells in
equanimity, mindful and clearly aware, and he experiences in
his body that pleasant feeling of which the Noble Ones say:
"Happy dwells the man of equanimity and mindfulness", and
he reaches and remains in the third jhana. His former hue but
subtle sense of delight and happiness bom of concentration
vanishes, and there arises at that time a hue but subtle sense
of equanimity and happiness, and he becomes one who is
conscious of this true but subtle sense of equanimity and

162 Potthapada Sutta: Sutta 9 i 184

happiness. In this way some perceptions arise through train-
ing, and some pass away through training.

13. 'Again, with the abandonment of pleasure and pain, and
with the disappearance of previous joy and grief, he reaches
and remains in the fourth jhana, a state beyond pleasure and
pain, purified by equanimity and mindfulness. His former
true but subtle sense of equanimity and happiness vanishes,
and there arises a true but subtle sense of neither happiness
nor unhappiness, and he becomes one who is conscious of
this true but subtle sense of neither happiness nor unhappi-
ness. In this way some perceptions arise through training, and
some pass away through training.

14. 'Again, by passing entirely beyond bodily sensations, by
the disappearance of all sense of resistance and by non-attrac-
tion to the perception of diversity, seeing that space is infi-
nite, he reaches and remains in the Sphere of Infinite Space.
In this way some perceptions arise through training, and
some pass away through training.

15. 'Again, by passing entirely beyond [184] the Sphere of
Infinite Space, seeing that consciousness is infinite, he
reaches and remains in the Sphere of Infinite Consciousness.
In this way some perceptions arise through training, and
some pass away through training.

16. 'Again, by passing entirely beyond the Sphere of Infinite
Consciousness, seeing that there is no thing, he reaches and
remains in the Sjphere of No-Thingness, and he becomes one
who is conscious of this true but subtle perception of the
Sphere of No-Thingness. In this way some perceptions arise
through training, and some pass away through training. And
this is that training', said the Lord.

17. 'Potthapada, from the moment when a monk has gained
this controlled perception, 211 he proceeds from stage to stage
till he reaches the limit of perception. When he has reached
the limit of perception it occurs to him: "Mental activity is
worse for me, lack of mental activity is better. If I were to
think and imagine, 212 these perceptions [that I have attained]
would cease, and coarser perceptions would arise in me. Sup-
pose I were not to think or imagine?" So he neither thinks nor
imagines. And then, in him, just these perceptions arise, but

i 187 States of Consciousness 163

other, coarser perceptions do not arise. He attains cessation.
And that, Potthapada, is the way in which the cessation of
perception is brought about by successive steps.

18. 'What do you think, Potthapada? Have you heard of
this before?' 'No, Lord. As I understand it, the Lord has said:
"Potthapada, from the moment when a monk has gained this
controlled perception, he proceeds from stage to stage until he
reaches the limit of perception . . . He attains cessation [185] . . .
and that is the way in which the cessation of perception is
brought about by successive steps." ' "That is right, Potthapa-
da.'

19. 'Lord, do you teach that the summit of perception is just
one, or that it is many?' 'I teach it as both one and many.'
'Lord, how is it one, and how is it many?' 'According as he
attains successively to the cessation of each perception, so I
teach the summit of that perception: thus I teach both one
summit of perception, and I also teach many.'

20. 'Lord, does perception arise before knowledge, or know-
ledge arise before perception, or do both arise simultaneous-
ly?' 'Perception arises first, Potthapada, then knowledge, and
from the arising of perception comes the arising of know-
ledge. And one knows: "Thus conditioned, knowledge arises."
In this way you can see how perception arises first, and then
knowledge, and that from the arising of perception comes the
arising of knowledge.' 213

21. 'Lord, is perception a person's self, or is perception one
thing, and self another?' 214 'Well, Potthapada, do you postu-
late 215 a self?' [186] 'Lord, I postulate a gross self, material,
composed of the four elements, and feeding on solid food.'
'But with such a gross self, Potthapada, perception would be
one thing, and the self another. You can see that in this way.
Given such a gross self, certain perceptions would arise in a
person, and others pass away. In this way you can see that
perception must be one thing, the self another.' 216

22. 'Lord, I postulate a mind-made self complete with all its
parts, not defective in any sense-organ.' 217 'But with such a
mind-made self, perception would be one thing, and the self
another. . .' [187]

23. 'Lord, I assume a formless self, made up of percep-

164 Potthapada Sutta: Sutta 9 i 189

tion.' 218 'But with such a formless self, perception would be
one thing, and self another. .

24. 'But Lord, is it possible for me to know whether per-
ception is a person's self, or whether perception is one thing,
and self another?' 'Potthapada, it is difficult for one of diffe-
rent views, a different faith, under different influences, with
different pursuits and a different training to know whether
these are two different things or not.'

25. 'Well, Lord, if this question of self and perceptions is
difficult for one like me — tell me: Is the world eternal? 219 Is
only this true and the opposite false?' 'Potthapada, I have not
declared that the world is eternal and that the opposite view is
false.' 'Well, Lord, is the world not eternal?' 'I have not de-
clared that the world is not eternal . . . ' 'Well, Lord, is the
world infinite, . . . not infinite? . . . ' [188] 'I have not declared
that the world is not infinite and that the opposite view is
false.'

26. 'Well, Lord, is the soul the same as the body, ... is the
soul one thing and the body another?' 'I have not declared
that the soul is one thing and the body another.'

27. 'Well, Lord, does the Tathagata exist after death? Is only
this true and all else false?' 'I have not declared that the
Tathagata exists after death.' 'Well, Lord, does the Tathagata
not exist after death, . . . both exist and not exist after death?
. . . neither exist nor not exist after death?' 'I have not declared
that the Tathagata neither exists nor does not exist after death,
and that all else is false.'

28. 'But, Lord, why has the Lord not declared these things?'
'Potthapada, that is not conducive to the purpose, not condu-
cive to Dhamma, [189] not the way to embark on the holy life;
it does not lead to disenchantment, to dispassion, to cessation,
to calm, to higher knowledge, to enlightenment, to Nibbana.
That is why I have not declared it.'

29. 'But, Lord, what has the Lord declared?' 'Potthapada, I
have declared: "This is suffering, this is the origin of suffer-
ing, this is the cessation of suffering, and this is the path
leading to the cessation of suffering."'

30. 'But, Lord, why has the Lord declared this?' 'Because,
Potthapada, this is conducive to the purpose, conducive to

i 192 States of Consciousness 165

Dhamma, the way to embark on the holy life; it leads to dis-
enchantment, to dispassion, to cessation, to calm, to higher
knowledge, to enlightenment, to Nibbana. That is why I have
declared it.'

'So it is. Lord, so it is, Well-Farer. And now is the time for
the Blessed Lord to do as he sees fit.' Then the Lord rose from
his seat and went away.

31. Then the wanderers, as soon as the Lord had left, re-
proached, sneered and jeered at Potthapada from all sides,
saying: 'Whatever the ascetic Gotama says, Potthapada agrees
with him: "So it is. Lord, so it is, Well-Farer!" We don't
understand a word of the ascetic Gotama's whole discourse:
"Is the world eternal or not? — Is it finite or infinite? — Is the
soul the same as the body or different? — Does the Tathagata
exist after death or not, [190] or both, or neither?"'

Potthapada replied: 'I don't understand either about whether
the world is eternal or not ... or whether the Tathagata exists
after death or not, or both, or neither. But the ascetic Gotama
teaches a true and real way of practice which is consonant
with Dhamma and grounded in Dhamma. And why should
not a man like me express approval of such a true and real
practice, so well taught by the ascetic Gotama?'

32. Two or three days later, Citta, the son of the elephant-
trainer, went with Potthapada to see the Lord. Citta prostrated
himself before the Lord and sat down to one side. Potthapada
exchanged courtesies with the Lord, sat down to one side, and
told him what had happened. [191]

33. 'Potthapada, all those wanderers are blind and sightless,
you alone among them are sighted. Some things I have taught
and pointed out, Potthapada, as being certain, others as being
uncertain. Which are the things I have pointed out as uncer-
tain? "The world is eternal" I have declared to be uncertain . . .
"The Tathagata exists after death ..." Why? Because they are
not conducive ... to Nibbana. That is why I have declared
them as uncertain.

'But what things have I pointed out as certain? "This is suf-
fering, [192] this is the origin of suffering, this is the cessation
of suffering, this is the path leading to the cessation of suffer-
ing." Why? Because they are conducive to the purpose, con-

166 Potthapada Sutta: Sutta 9 i 194

ducive to Dhamma, the way to embark on the holy life; they
lead to disenchantment, to dispassion, to cessation, to calm, to
higher knowledge, to enlightenment, to Nibbana. That is why
I have declared them as certain.

34. 'Potthapada, there are some ascetics and Brahmins who
declare and believe that after death the self is entirely happy
and free from disease. I approached them and asked if this
was indeed what they declared and believed, and they replied:
"Yes." Then I said: "Do you, friends, living in the world,
know and see it as an entirely happy place?" and they replied:
"No." I said: "Have you ever experienced a single night or
day, or half a night or day, that was entirely happy?" and
they replied: "No." I said: "Do you know a path or a practice
whereby an entirely happy world might be brought about?"
and they replied: "No." I said: "Have you heard the voices of
deities who have been reborn in an entirely happy world,
saying: 'The attainment of an entirely happy world has been
well and rightly gained, and we, gentlemen, [193] have been
reborn in such a realm'?" and they replied: "No." What do
you think, Potthapada? Such being the case, does not the talk
of those ascetics and Brahmins turn out to be stupid?

35. 'It is just as if a man were to say: "I am going to seek out
and love the most beautiful girl in the country." They might
say to him: "Well, as to this most beautiful girl in the country,
do you know whether she belongs to the Khattiya, the Brah-
min, the merchant or the artisan class?" and he would say:
"No." Then they might say: "Well, do you know her name,
her clan, whether she is tall or short or of medium height,
whether she is dark or light-complexioned or sallow-skinned,
or what village or town or city she comes from?" and he
would say: "No." And they might say: "Well then, you don't
know or see the one you seek for and desire?" and he would
say: "No." Does not the talk of that man turn out to be
stupid?' 'Certainly, Lord.'

36. 'And so it is with those ascetics and Brahmins who
declare and believe that after death the self is entirely happy
and free from disease . . . [194] Does not their talk turn out to be
stupid?' 'Certainly, Lord.'

37. 'It is just as if a man were to build a staircase for a palace

i 197 States of Consciousness 167

at a crossroads. People might say to him: "Well now, this
staircase for a palace that you are building — do you know
whether the palace will face east, or west, or north or south, or
whether it will be high, low or of medium height?" and he
would say: "No." And they might say: "Well then, you don't
know or see what kind of a palace you are building the stair-
case for?" and he would say: "No." Don't you think that
man's talk would turn out to be stupid?' 'Certainly, Lord.'

38. (as verse 34) [195]

39. 'Potthapada, there are three kinds of "acquired self": 220
the gross acquired self, the mind-made acquired self, the
formless acquired self. What is the gross acquired self? It has
form, is composed of the four great elements, nourished by
material food. What is the mind-made self? It has form, com-
plete with all its parts, not defective in any sense-organ. What
is the formless acquired self? It is without form, and made up
of perception.

40. 'But I teach a doctrine for getting rid of the gross ac-
quired self, whereby defiling mental states disappear and
states tending to purification grow strong, and one gains and
remains in the purity and perfection of wisdom here [196] and
now, having realised and attained it by one's own super-
knowledge. Now, Potthapada, you might think: "Perhaps
these defiling mental states might disappear..., and one
might still be unhappy." 221 That is not how it should be
regarded. If defiling states disappear . . . , nothing but happi-
ness and delight develops, tranquillity, mindfulness and clear
awareness — and that is a happy state.

41. 'I also teach a doctrine for getting rid of the mind-made
acquired self. . .(as verse 40).

42. 'I also teach a doctrine for getting rid of the formless
acquired self. . .(as verse 40). [197]

43. 'Potthapada, if others ask us: "What, friend, is this gross
acquired self whose abandonment you preach . . . ?" being so
asked, we should reply: "This is 222 that gross acquired self for
the getting rid of which we teach a doctrine ..."

44. 'If others ask us: "What is this mind-made acquired self
. . .?" (as verse 43). [198]

43. 'If others ask us: "What is this formless acquired self

168 Potthapada Sutta: Sutta 9 i 200

. . .?" (as verse 43). What do you think, Potthapada? Does not
that statement turn out to be well-founded?' 'Certainly, Lord/

46. 'It is just as if a man were to build a staircase for a
palace, which was below that palace. They might say to him:
"Well now, this staircase for a palace that you are building, do
you know whether the palace will face east or west, or north or
south, or whether it will be high, low or of medium height?"
and he would say: "This staircase is right under the palace."
Don't you think that man's statement would be well-founded?'
'Certainly, Lord.' [199]

47. 'In just the same way, Potthapada, if others ask us:
"What is this gross acquired self . . . ?" "What is this mind-
made acquired self. . .?" "What is this formless acquired self

we reply: "This is this [gross, mind-made, formless]
acquired self for the getting rid of which we teach a doctrine,
whereby defiling mental states disappear and states tending
to purification grow strong, and one gains and remains in the
purity and perfection of wisdom here and now, having real-
ised and attained it by one's own super-knowledge." Don't
you think that statement is well-founded?' 'Certainly, Lord.'

48. At this, Citta, son of the elephant-trainer, said to the
Lord: 'Lord, whenever the gross acquired self is present,
would it be wrong to assume the existence of the mind-made
acquired self, or of the formless acquired self? Does only the
gross acquired self truly exist then? And similarly with the
mind-made acquired self, and the formless acquired self?'

49. 'Citta, whenever the gross acquired self is present, we
do not at that time speak of a mind-made acquired self, [200]
we do not speak of a formless acquired self. We speak only of
a gross acquired self. 223 Whenever the mind-made acquired
self is present, we speak only of a mind-made acquired self,
and whenever the formless acquired self is present, we speak
only of a formless acquired self.

'Citta, suppose they were to ask you: "Did you exist in the
past or didn't you, will you exist in the future or won't you,
do you exist now or don't you?" how would you answer?'

'Lord, if I were asked such a question, I would say: "I did
exist in the past, I did not not exist; I shall exist in the future, I

i 202 States of Consciousness 169

shall not not exist; I do exist now, I do not not exist." That,
Lord, would be my answer.'

50. 'But, Citta, if they asked: "The past acquired self that
you had, is that your only true acquired self, and are the
future and present ones false? Or is the one you will have in
the future the only true one, and are the past and present ones
false? Or is your present acquired self the only true one, and
are the past and future ones false?" how would you reply?'

'Lord, if they asked me these things, [201] I would reply: "My
past acquired self was at the time my only true one, the future
and present ones were false. My future acquired self will then
be the only true one, the past and present ones will be false.
My present acquired self is now the only true one, the past
and future ones are false." That is how I would reply.'

51. 'In just the same way, Citta, whenever the gross acquired
self is present, we do not at that time speak of a mind-made
acquired self . . . [or] of a formless acquired self.

52. 'In just the same way, Citta, from the cow we get milk,
from the milk curds, from the curds butter, from the butter
ghee, and from the ghee cream of ghee. And when there is
m i lk we don't speak of curds, of butter, of ghee or of cream of
ghee, we speak of milk; when there are curds we don't speak
of butter...; when there is cream of ghee... we speak of
cream of ghee. [202]

53. 'So too, whenever the gross acquired self is present, we
do not speak of the mind-made or formless acquired self;
whenever the mind-made acquired self is present, we do not
speak of the gross or formless acquired self; whenever the
formless acquired self is present, we do not speak of the gross
acquired self or the mind-made acquired self, we speak of the
formless acquired self. But, Citta, these are merely names, ex-
pressions, turns of speech, designations in common use in the
world, which the Tathagata uses without misapprehending
them.' 224

54. And at these words Potthapada the wanderer said to the
Lord: 'Excellent, Lord, excellent! It is as if someone were to set
up what had been knocked down, or to point out the way to
one who had got lost, or to bring an oil-lamp into a dark

170 Potthapada Sutta: Sutta 9 i 203

place, so that those with eyes could see what was there. Just
so the Blessed Lord has expounded the Dhamma in various
ways. Lord, I go for refuge to the Lord, the Dhamma and the
Sangha. May the Lord accept me as a lay-follower who has
taken refuge in him from this day forth as long as life shall
last!'

55. But Citta, son of the elephant-trainer, said to the Lord:
'Excellent, Lord, excellent! It is as if someone were to set up
what had been knocked down, or to point out the way to one
who had got lost, or to bring an oil-lamp into a dark place, so
that those with eyes could see what was there. Just so the
Blessed Lord has expounded the Dhamma in various ways.
Lord, I go for refuge to the Lord, the Dhamma and the Sangha.
May I, Lord, receive the going-forth at the Lord's hands, may I
receive ordination!'

56. And Citta, son of the elephant-trainer, received the going-
forth at the Lord's hands, and the ordination. And the newly-
ordained Venerable Citta, alone, secluded, unwearying, zeal-
ous and resolute, in a short time attained to that for the sake
of which young men of good birth go forth from the house-
hold life into [203] homelessness, that unexcelled culmination
of the holy life, having realised it here and now by his own
super-knowledge and dwelt therein, knowing: 'Birth is des-
troyed, the holy life has been lived, what had to be done has
been done, there is nothing further here.'

And the Venerable Citta, son of the elephant-trainer, became
another of the Arahants.

xo Subha Sutta: About Subha
Morality, Concentration, Wisdom

[204] 1.1. Thus have I heard . 225 Once the Venerable Ananda
was staying at Savatthi, in Jeta's grove, in Anathapindika's
park, shortly after the Lord's final passing. 226 And at that time
the youth Subha, Todeyya's son, 227 was staying at Savatthi on
some business.

1.2. And Subha said to a certain young man: 'Go, my lad, to
where the ascetic Ananda is, ask him in my name if he is in
good health, free from fatigue, strong, vigorous and dwelling
in comfort, and say: "It would be good if the Reverend Anan-
da would, out of compassion, visit the dwelling of Subha the
son of Todeyya."'

1.3 'Very good, sir', replied the young man. Then he went
to the Venerable Ananda, exchanged courtesies with him, and
sat down to one side. Then he delivered [205] the message.

1.4. The Venerable Ananda replied: 'It is not the right time,
young man. Today I have taken some medicine. Perhaps it
will be possible to come tomorrow when the time and the
occasion are suitable.' And the young man rose, returned to
Subha and reported what had passed between him and the
Venerable Ananda, adding: 'My mission has been thus far
accomplished, that the Reverend Ananda will probably take
the opportunity to come tomorrow.'

1.5. And indeed, as that night was ending, the Venerable
Ananda dressed in the early morning, took his robe and bowl
and, accompanied by the Venerable Cetaka, 228 came to Su-
bha's dwelling, and sat down on the prepared seat. Then Subha
approached the Venerable Ananda, exchanged courtesies with
him, and sat down to one side. Then he said: [206] 'The Reve-
rend Ananda was for a long time the Reverend Gotama's per-

171

172 Subha Sutta : Sutta 10 i 207

sonal attendant, dwelling in his presence and near him. You,
Reverend Ananda, would know what things the Reverend
Gotama praised, and with which he aroused, exhorted and
established people. Which, Reverend Ananda, were those
things?'

1.6. 'Subha, there were three divisions of things which the
Lord praised, and with which he aroused, exhorted and estab-
lished people. Which three? The division of Ariyan morality, 229
the division of Ariyan concentration, and the division of Ari-
yan wisdom. These were the three divisions of things which
the Lord praised

'Well, Reverend Ananda, what is the division of Ariyan
morality which the Reverend Gotama praised. . .?'

1.7—29. 'Young sir, a Tathagat a arises in the world, an Ara-
hant, fully-enlightened Buddha, endowed with wisdom and
conduct, Well-Farer, Knower of the worlds, incomparable
Trainer of men to be tamed. Teacher of gods and humans, en-
lightened and blessed. He, having realised it by his own
super-knowledge, proclaims this world with its devas, maras
and Brahmas, its princes and people. He preaches the Dham-
ma which is lovely in its beginning, lovely in its middle,
lovely in its ending, in the spirit and in the letter, and dis-
plays the fully-perfected and purified holy life. A disciple goes
forth and practises the moralities, etc. ( Sutta 2, verses 41—63). Thus
a monk is perfected in morality.

1.30. "That is the division of Ariyan morality which the Lord
praised ... But something more remains to be done.' 'It is
wonderful, Reverend Ananda, it is marvellous! This division
of Ariyan morality is perfectly fulfilled, not left incomplete.
And I do not see this division of Ariyan morality [207] fulfilled
thus anywhere among the ascetics and Brahmins of other
schools. And if any of them were to have found this perfec-
tion in themselves, they would have been so delighted that
they would have said: "We've done enough! The goal of our
asceticism has been reached! There's nothing more to be
done!" And yet the Reverend Ananda declares that there is
more to be done!'

[End of first recitation-section] ■,

i 210 Morality, Concentration, Wisdom 173

2.1. 'Reverend Ananda, what is the division of Ariyan concen-
tration which the Reverend Gotama praised . . . ?'

2.2—18. 'And how is a monk guardian of the sense-doors?
He guards the sense- doors and attains the four jhdnas ( Sutta 2,
verses 64—82). This comes to him through concentration. [208]

2.19. 'That is the division of Ariyan concentration which the
Lord praised . . . But something more remains to be done.' 'It is
wonderful. Reverend Ananda, it is marvellous! This division
of Ariyan concentration is perfectly fulfilled, not left incom-
plete. And I do not see this division of Ariyan concentration
fulfilled thus anywhere among the ascetics and Brahmins of
other schools. And if any of them were to have found this
perfection in themselves, they would have been so delighted
that they would have said: "We've done enough! The goal of
our asceticism has been reached! There's nothing more to be
done!" And yet the Reverend Ananda declares that there is
more to be done!'

2.20. 'Reverend Ananda, what is the division of Ariyan wis-
dom which the Reverend Gotama praised?'

2.21—22. 'And so, with mind concentrated he attains various
insights ( Sutta 2, verses 83—84). That is known to him by wis-
dom.

2.23—36. 'He realises the Four Noble Truths, the path and the
cessation of the corruptions ( Sutta 2, verses 83— 97). And he
knows: ". . .There is nothing further here."

2.37. 'That is the division of Ariyan wisdom which the Lord
praised, with which he aroused, exhorted and established
people. Beyond that there is nothing to be done.' [210]

'It is wonderful. Reverend Ananda, it is marvellous! This
division of Ariyan wisdom is perfectly fulfilled, not left in-
complete. And I do not see this division of Ariyan wisdom
fulfilled thus anywhere among the ascetics and Brahmins of
other schools. And there is nothing further to be done!
Excellent, Reverend Ananda, excellent! It is as if someone were
to set up what had been knocked down, or to point out the way
to one who had got lost, or to bring an oil-lamp into a dark
place, so that those with eyes could see what was there. Just so
the Reverend Ananda has expounded the Dhamma in various
ways.

1 210

174 Subha Sutta: Sutta 10

'Reverend Ananda, I go for refuge to the Lord Gotama, the !

Dhamma and the Sangha. May the Reverend Ananda accept !

me as a lay-follower who has taken refuge from this day forth
as long as life shall last!' s

ii Kevaddha Sutta: About
Kevaddha

What Brahma Didn't Know

[211] 1. Thus have I heard . Once the Lord was staying at Na-
landa, in Pavarika's mango grove. And the householder Ke-
vaddha 230 came to the Lord, prostrated himself before him,
and sat down to one side. He then said: 'Lord, this Nalanda is
rich, prosperous, populous, and full of people who have faith
in the Lord. It would be well if the Lord were to cause some
monk to perform superhuman feats and miracles. In this way
Nalanda would come to have even more faith ip the Lord.'

The Lord replied: 'Kevaddha, this is not the way I teach
Dhamma to the monks,, by saying: "Go, monks, and perform
superhuman feats and miracles for the white-clothed lay-
people!'

2. For a second time Kevaddha said: 'Lord, I would not be
importunate, but I still say: "This Nalanda is rich, prosperous
. . . [212] and would come to have even more faith in the Lord."'
And the Lord replied as before.

3. When Kevaddha repeated his request for a third time,
the Lord said: 'Kevaddha, there are three kinds of miracle that
I have declared, having realised them by my own insight.
Which three? The miracle of psychic power, 231 the miracle of
telepathy, 232 the miracle of instruction. 233

4. 'What is the miracle of psychic power? Here, Kevaddha,
a monk displays various psychic powers in different ways.
Being one he becomes many, being many he becomes one . . .
(as Sutta 2 , verse 8 f) [213] and he travels in the body as far as
the Brahma world. Then someone who has faith and trust sees
him doing these things.

5. 'He tells this to someone else who is sceptical and un-

1 75

176 Kevaddha Sutta: Sutta 11 i 215

believing, saying: "It is wonderful, sir, it is marvellous, the
great power and skill of that ascetic ..." And that man might
say: "Sir, there is something called the Gandhara charm. 234 It
is by means of this that that monk becomes many. . ." What
do you think, Kevaddha, would not a sceptic say that to a
believer?' 'He would, Lord.' 'And that is why, Kevaddha, see-
ing the danger of such miracles, I dislike, reject and despise
them.

6. 'And what is the miracle of telepathy? Here, a monk
reads the minds of other beings, of other people, reads their
mental states, their thoughts and ponderings, and says: "That
is how your mind is, that is how it inclines, that is in your
heart." Then someone who has faith and trust sees him doing
these things.

7. 'He tells this to someone else who is sceptical and unbe-
lieving, saying: "It is [214] wonderful, sir, it is marvellous, the
great power and skill of that ascetic ..." And that man might
say: "Sir, there is something called the Manika charm. 235 It is
by means of this that that monk can read the minds of others
..." And that is why, seeing the danger of such miracles, I . . .
despise them.

8. 'And what is the miracle of instruction? Here, Kevaddha,
a monk gives instruction as follows: "Consider in this way,
don't consider in that, direct your mind this way, not that
way, give up that, gain this and persevere in it." That, Kevad-
dha, is called the miracle of instruction.

9—66. 'Again, Kevaddha, a Tathagata arises in the world, an
Arahant, fully-enlightened Buddha, endowed with wisdom
and conduct, Well-Farer, Knower of the worlds, incomparable
Trainer of men to be tamed. Teacher of gods and humans, en-
lightened and blessed. He, having realised it by his own
super-knowledge, proclaims this world with its devas, maras
and Brahmas, its princes and people. He preaches the Dham-
ma which is lovely in its beginning, lovely in its middle,
lovely in its ending, in the spirit and in the letter, and dis-
plays the fully-perfected and purified holy life. A disciple goes
forth and practises the moralities ( Sutta 2, verses 41—63). He guards
the sense-doors and attains the four jhanas ( Sutta 2, verses 64—82);

i 219 What Brahma Didn't Know 177

he attains various insights ( Sutta 2, verses 83—84); he realises the
Four Noble Truths, the path and the cessation of the corruptions
(Sutta 2, verses 85— 97), 236 and he knows: ". . .There is nothing
further here." That, Kevaddha, is called the miracle of instruc-
tion.

67. 'And I, Kevaddha, have experienced these three miracles
by my own super-knowledge. Once, Kevaddha, in this order of
monks the thought occurred to a certain monk: "I wonder
where the four great elements — the earth element, the water
element, the fire element, the air element — cease without re-
mainder." And that monk attained to such a state of mental
concentration that the way to the deva-realms appeared before
him.

68. "Then, coming to the Realm of the devas of the Four
Great Kings, 237 he asked those devas: "Friends, where do the
four great elements — earth, water, fire and air — cease with-
out remainder?" At this question the devas of the Four Great
Kings [216] said to him: "Monk, we don't know where the four
great elements cease without remainder. But the Four Great
Kings are loftier and wiser than we are. They may know
where the four great elements cease. . ."

69. 'So that monk went to the Four Great Kings and asked
the same question, but they replied: "We don't know, but the
Thirty-Three Gods may know. . ."

70. 'So that monk went to the Thirty-Three Gods, who said:
"We don't know, but Sakka, lord of the gods, may know ..."

[217]

71. 'Sakka, lord of the gods, said: "The Yama devas may
know. .

72. 'The Yama devas said: "Suyama, son of the devas, 238
may know..."

73. 'Suyama said: "The Tusita [218] devas may know. . ."

74. 'The Tusita devas said: "Santusita, son of the devas, may
know. . . "

75. 'Santusita said: "The Nimmanarati devas may know. . ."

76. [219] 'The Nimmanarati devas said: "Sunimmita, son of
the devas, may know ..."

77. 'Sunimitta said: "The Paranimmita-Vasavatti devas may
know..."

178 Kevaddha Sutta: Sutta 11 i 222

78. 'The Paranimmita-Vasavatti devas said: "Vasavatti, son
of the devas, may know ..."

79. [220] 'Vasavatti said: "The devas of Brahma's retinue may
know ..."

80. 'Then that monk, by the appropriate concentration, made
the way to the Brahma world appear before him. He went to
the devas of Brahma's retinue and asked them. They said:
"We don't know. But there is Brahma, Great Brahma, the
Conqueror, the Unconquered, the All-Seeing, All-Powerful,
the Lord, the Maker and Creator, the Ruler, Appointer and
Orderer, Father of All That Have Been and Shall Be. He is
loftier and wiser than we are. He would know where the four
great elements cease without remainder." "And where, friends,
is this Great Brahma now?" "Monk, we do not know when,
how and where Brahma will appear. But when the signs are
seen — when a light appears and a radiance shines forth —
then Brahma will appear. Such signs are an indication that he
will appear."

81. 'Then it was not long before the Great Brahma [221] ap-
peared. And that monk went up to him and said: "Friend,
where do the four great elements — earth, water, fire, air —
cease without remainder?" to which the Great Brahma replied:
"Monk, I am Brahma, Great Brahma, the Conqueror, the Un-
conquered, the All-Seeing, All-Powerful, the Lord, the Maker
and Creator, the Ruler, Appointer and Orderer, Father of All
That Have Been an 4 Shall Be."

82. 'A second time the monk said: "Friend, I did not ask if
you are Brahma, Great Brahma. . .1 asked you where the four
great elements cease without remainder." And a second time
the Great Brahma replied as before.

83. 'And a third time the monk said: "Friend, I did not ask
you that, I asked where the four great elements — earth, water,
fire, air — cease without remainder." Then, Kevaddha, the
Great Brahma took that monk by the arm, led him aside and
[222] said: "Monk, these devas believe there is nothing Brahma
does not see, there is nothing he does not know, there is
nothing he is unaware of. That is why I did not speak in front
of them. But, monk, I don't know where the four great ele-

i 223 What Brahma Didn't Know 179

ments cease without remainder. And therefore, monk, you
have acted wrongly, you have acted incorrectly by going be-
yond the Blessed Lord and going in search of an answer to
this question elsewhere. Now, monk, you just go to the Bless-
ed Lord and put this question to him, and whatever answer
he gives, accept it."

84. 'So that monk, as swiftly as a strong man might flex or
unflex his arm, vanished from the Brahma world and appear-
ed in my presence. He prostrated himself before me, then sat
down to one side and said: "Lord, where do the four great
elements — the earth element, the water element, the fire
element and the air element — cease without remainder?"

85. 'I replied: "Monk, once upon a time seafaring merchants,
when they set sail on the ocean, took in their ship a land-
sighting bird. When they could not see the land themselves,
they released this bird. The bird flew to the east, to the south,
to the west, to the north, it flew to the zenith and to the inter-
mediate points of the compass. If it saw land anywhere, it
flew there. But if it saw no land, it returned to the ship. In the
same way, monk, you have been [223] as far as the Brahma
world searching for an answer to your question and not find-
ing it, and now you come back to me. But, monk, you should
not ask your question in this way: 'Where do the four great
elements — the earth element, the water element, the fire ele-
ment, the air element — cease without remainder?' Instead,
this is how the question should have been put:

'Where do earth, water, fire and air no footing find?

Where are long and short, small and great, fair and
foul —

Where are "name-and-form" wholly destroyed?' 239
And the answer is:

'Where consciousness is signless, 240 boundless, all-
luminous, 241

That's where earth, water, fire and air find no footing.

There both long and short, small and great, fair and
foul —

180 Kevaddha Sutta: Sutta 11

1 223

There "name-and-form" are wholly destroyed.

With the cessation of consciousness this is all des-
troyed."” 242

Thus the Lord spoke, and the householder Kevaddha, delight-
ed, rejoiced at his words.

12 Lohicca Sutta: About Lohicca
Good and Bad Teachers

[224] 1. Thus have I heard. Once the Lord was touring Kosala
with a large company of some five hundred monks, and, com-
ing to Salavatika, he stayed there. And at that time the Brah-
min Lohicca was living at Salavatika, a populous place, full of
grass, timber, water and com, which had been given to him
by King Pasenadi of Kosala as a royal gift and with royal
powers.

2. Just then this evil line of reasoning occurred to Lohicca:
'Suppose an ascetic or Brahmin were to discover some good
doctrine, 243 having done so, he ought not to declare it to
anyone else; for what can one man do for another? It is just as
if a man, having cut through an old fetter, were to make a new
one. I declare that such a thing is an evil deed rooted in at-
tachment, for what can one man do for another?'

3. Then Lohicca heard it said that the ascetic Gotama had
arrived at Salavatika, and that concerning the Blessed Lord
Gotama a good report had been spread about ... (as Sutta 4 ,
verse 2). [225] 'And indeed it is good to see such Arahants.'

4. And Lohicca said to Bhesika the barber: 'Friend Bhesika,
go to the ascetic Gotama, ask in my name after his health and
then say: "May the Reverend Gotama consent to take to-
morrow's meal, with his order of monks, from the Brahmin
Lohicca!"'

5. 'Very good, sir', said Bhesika, and carried out the errand.
The Lord signified his acceptance by silence.

6. Then Bhesika, understanding the Lord's acceptance, rose
from his seat and passed by with his right side to the Lord.
He returned to Lohicca and told him [226] of the Lord's accep-
tance.

181

i 228

182 Lohicca Sutta: Sutta 12

7. And Lohicca, as the night was ending, had choice hard
and soft foods prepared at his own home. Then he sent
Bhesika to tell the Lord that the meal was ready. And the
Lord, having risen early and taken his robe and bowl, went
with his order of monks to Salavatika.

8. And Bhesika the barber followed the Lord close at hand.
And he said: 'Lord, this evil thought has occurred to the Brah-
min Lohicca. . .Truly, Lord, this is what the Brahmin Lohicca
has been thinking.' 'It may well be so, Bhesika, it may well be
so.'

9. So the Lord came to Lohicca's dwelling, and sat down on
[227] the prepared seat. Lohicca personally served the Buddha
and his order of monks with choice hard and soft food till
they were contented and satisfied. When the Lord had taken
his hand from the bowl, Lohicca took a low stool and sat
down to one side. Then the Lord said to him: 'Lohicca, is it
true that an evil line of reasoning has occurred to you . . . (as
verse 2 )?' 'Yes, Reverend Gotama.'

10. 'What do you think, Lohicca? Don't you reside at Salava-
tika?' 'Yes, Reverend Gotama.' 'Well now, if anyone should
say: "The Brahmin Lohicca resides at Salavatika, and he should
enjoy the entire fruits and revenues of Salavatika, not giving
anything away to others" - would not anyone who spoke like
that be a source of danger to your tenants?' 'He would be a
source of danger. Reverend Gotama.'

'And as such, would he be solicitous for their welfare or
not?' 'He would not. Reverend Gotama.'

'And, by not being solicitous for their welfare, would he
have a heart full of love for them, or of hatred?' 'Of hatred.
Reverend Gotama.'

'And in a heart full of hatred, is there wrong view or right
view?' 'Wrong view, Reverend Gotama/ [228]

'But Lohicca, I declare that wrong view leads to one of two
destinies — hell or an animal rebirth. 244

11. 'What do you think, Lohicca? Does King Pasenadi of
Kosala reside at Kasi-Kosala?' 'He does. Reverend Gotama.'
'Well, if anyone should say: "King Pasenadi of Kosala resides
at Kasi-Kosala, and he should enjoy the entire fruits and reve-
nues of Kosala, not giving anything away to others" - would

i 230 Good and Bad Teachers 183

not anyone who spoke like that be a source of danger to his
tenants?. . .Would he not have a heart full of hatred. . .and
would that not be wrong view?' 'It would. Reverend Gotama.'

12. 'Then surely, if anyone were to say the same of the Brah-
min Lohicca . . . that would be wrong view.

13. 'In the same way, Lohicca, if anyone should say: "Sup-
pose an ascetic or Brahmin were to discover some good doc-
trine and thought he ought not to declare it to anyone else,
[229] for what can one man do for another?" he would be a
source of danger to those young men of good family who, fol-
lowing the Dhamma and discipline taught by the Tathagata,
attain to such excellent distinction as to realise the fruit of
Stream-Entry, of Once-Returning, of Non-Returning, of Ara-
hantship — and to all who ripen the seeds of a rebirth in the
deva- world. 245 Being a source of danger to them, he is uncom-
passionate, and his heart is grounded in hostility, and that
constitutes wrong view, which leads to. . .hell or an animal
rebirth.

14. 'And if anyone were to speak thus of King Pasenadi, he
would be a source of danger to the Fang's tenants, yourself
and others. . .

15. (as verse 13) [230]

16. 'Lohicca, these three kinds of teachers in the world are
blameworthy, and if anyone blames such teachers, his blame
is proper, true, in accordance with reality and faultless. Which
three? Here, Lohicca, is a teacher who has gone forth from the
household life into homelessness, but who has not gained the
goal of asceticism. And without having gained this goal, he
teaches his disciples a doctrine, 246 saying: "This is for your
good, this is for your happiness." But his pupils don't wish to
hear, they don't listen, the don't arouse the thought of en-
lightenment, and the teacher's instructions are flouted. He
should be blamed, saying: "This venerable one has gone forth
. . ., his instructions are flouted. It is just as if a man were to
persist in making advances to a woman who rejected him,
and to embrace her though she turned away." This I declare
to be an evil doctrine based on attachment, for what can one
man do for another? 247 This is the first teacher who is blame-
worthy. . .

184 Lohicca Sutta: Sutta 12 i 233

17. 'Again, there is a teacher who has gone forth. . .but who
has not gained the goal of asceticism. Without having gained
this goal, he teaches his disciples a doctrine, saying: "This is
for your good, this is for your happiness." His pupils wish to
hear, they listen, [231] they rouse the thought of enlighten-
ment, and the teacher's instructions are not flouted. He should
be blamed, saying: "This venerable one has gone forth ..." It
is as if, leaving his own field, he should think another's field
in need of weeding. I declare this to be an evil doctrine rooted
in attachment. . .This is the second teacher who is blame-
worthy. . .

18. 'Again, there is a teacher who has gone forth. . .and who
has gained the goal of asceticism. Having gone forth, he
teaches. . .But his pupils don't wish to hear him,. . .his in-
structions are flouted. He too should be blamed. . Just as if,
having cut through an old fetter, one were to make a new one,
I declare that this is an evil doctrine rooted in attachment, for
what can one man do for another? This is the third teacher
who is blameworthy . . . [232] And these are the three kinds of
teacher that I spoke of as blameworthy.'

19. Then Lohicca said: 'Reverend Gotama, are there any
teachers in the world who are not blameworthy?'

20— 55. 'Here, Lohicca, a Tathagata arises in the world, an
Arahant, fully-enlightened Buddha, endowed with wisdom
and conduct, Well-Farer, Knower of the worlds, incomparable
Trainer of men to be tamed. Teacher of gods and humans, en-
lightened and blessed. He, having realised it by his own super-
knowledge, proclaims this world with its devas, maras and
Brahmas, its princes and people. He preaches the Dhamma
which is lovely in its beginning, lovely in its middle, lovely in
its ending, in the spirit and in the letter, and displays the
fully-perfected and purified holy life. A disciple goes forth and
practises the moralities, guards the sense-doors, attains the first
jhana ( Sutta 2, verses 41—76). [233] And whenever the pupil of a
teacher attains to such excellent distinction, that is a teacher
who is not to be blamed in the world. And if anyone blames
that teacher, his blame is improper, untrue, not in accordance
with reality, and faulty.

56—62. 'He attains the other three jhanas (as Sutta 2, verses 77—

i 234 Good and Bad Teachers 185

82) and various insights (Sutta 2, verses 83—84). Whenever the
pupil of a teacher attains to such excellent distinction, that is a
teacher who is not to be blamed in the world. . .

63—77. 'He realises the Four Noble Truths, the path, and the
cessation of the corruptions . . .(as Sutta 2, verses 85—97).

'Whenever the pupil of a teacher attains to such excellent
distinction, that is a teacher who [234] is not to be blamed in
the world. And if anyone blames that teacher, his blame is
improper, untrue, not in accordance with reality, and faulty.'

78. At this the Brahmin Lohicca said to the Lord: 'Reverend
Gotama, it is as if a man were to seize someone by the hair
who had stumbled and was falling into a pit, 248 and to set him
on firm ground — just so, I, who was falling into the pit, have
been saved by the Reverend Gotama! Excellent, Reverend
Gotama, excellent! It is as if someone were to set up what had
been knocked down, or to point out the way to one who had
got lost, or to bring an oil-lamp into a dark place, so that those
with eyes could see what was there. Just so the Reverend
Gotama has expounded the Dhamma in various ways.'

'I go for refuge to the Lord Gotama, the Dhamma and the
Sangha. May the Reverend Gotama accept me as a lay-follower
who has taken refuge from this day forth for as long as life
shall last!'

13 Tevijja Sutta: The Threefold

Knowledge

The Way to Brahma

[235] 1. Thus have I heard. Once the Lord was touring Kosala
with a large company of some five hundred monks. He came
to a Kosalan Brahmin village called Manasakata, and stayed to
the north of the village in a mango-grove on the bank of the
River Aciravatl.

2. And at that time many very well-known and prosperous
Brahmins were staying at Manasakata, including Canki, Ta-
rukkha, Pokkharasati, Janussoni, and Todeyya.

3. And Vasettha and Bharadvaja went strolling along the
road, and as they did so, an argument broke out between
them on the subject of right and wrong paths.

4. The young Brahmin Vasettha said: 'This is the only straight
path, this is the direct path, the path of salvation that leads
one who follows it to union with Brahma, as is taught by the
Brahmin Pokkharasati!' 249

5. And the young Brahmin Bharadvaja said: ' This is the
only straight path. . . [236] as taught by the Brahmin Tarukkha!'

6. And Vasettha could not convince Bharadvaja, nor could
Bharadvaja convince Vasettha.

7. Then Vasettha said to Bharadvaja: 'This ascetic Gotama is
staying to the north of the village, and concerning this Blessed
Lord a good report has been spread about ... (as Sutta 4, verse
2). Let us go to the ascetic Gotama and ask him, and whatever
he tells us, we shall accept.' And Bharadvaja agreed.

8. So the two of them went to see the Lord. Having ex-
changed courtesies with him, they sat down to one side, and
Vasettha said: 'Reverend Gotama, as we were strolling along
the road, we got to discussing right and wrong paths. I said:
"This is the only straight path ... as is taught by the Brahmin

187

188 Tevijja Sutta: Sutta 13 i 238

Pokkharasati", and Bharadvaja said: "This is the only straight
path. . .as is taught by the Brahmin Tarukkha." This is our
dispute, our quarrel, our difference.' [237]

9. 'So, Vasettha, you say that the way to union with Brahma
is that taught by the Brahmin Pokkharasati, and Bharadvaja
says it is that taught by the Brahmin Tarukha. What is the
dispute, the quarrel, the difference all about?'

10. 'Right and wrong paths. Reverend Gotama. There are so
many kinds of Brahmins who teach different paths: the Ad-
dhariya, the Tittiriya, the Chandoka, the Chandava, the Brah-
macariya 250 Brahmins — do all these ways lead to union with
Brahma? Just as if there were near a town or village many
different paths - do all these come together at that place? And
likewise, do the ways of the various Brahmins. . .lead the one
who follows them to union with Brahma?'

11. 'You say: "They lead", Vasettha?' 'I say: "They lead".
Reverend Gotama.'

'You say: "They lead", Vasettha?' 'I say: "They lead". Reve-
rend Gotama/

'You say: "They lead", Vasettha?' T say: "They lead". Reve-
rend Gotama.' [238]

12. 'But, Vasettha, is there then a single one of these Brah-
mins learned in the Three Vedas who has seen Brahma face to
face?' 'No, Reverend Gotama.'

'Then has the teacher's teacher of any one of them seen
Brahma face to^face?' 'No, Reverend Gotama.'

'Then has the ancestor seven generations back of the teacher
of one of them seen Brahma face to face?' 'No, Reverend
Gotama.'

13. 'Well then, Vasettha, what about the early sages of those
Brahmins learned in the Three Vedas, the makers of the man-
tras, the expounders of the mantras, whose ancient verses are
chanted, pronounced and collected by the Brahmins of today,
and sung and spoken about — such as Atthaka, Vamaka,
Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Va-
settha, Kassapa, Bhagu 251 - did they ever say: "We know and
see when, how and where Brahma appears"?' 252 'No, Reve-
rend Gotama.'

14. 'So, Vasettha, not one of these Brahmins learned in the

i 241 The Way to Brahma 189

Three Vedas has seen Brahma face to face, nor has one of their
teachers, or teacher's teachers, [239] nor even the ancestor
seven generations back of one of their teachers. Nor could any
of the early sages say: "We know and see when, how and
where Brahma appears." So what these Brahmins learned in
the Three Vedas are saying is: "We teach this path to union
with Brahma that we do not know or see, this is the only
straight path. . .leading to union with Brahma." What do you
think, Vasettha? Such being the case, does not what these
Brahmins declare turn out to be ill-founded?' 'Yes indeed.
Reverend Gotama.'

15. 'Well, Vasettha, when these Brahmins learned in the
Three Vedas teach a path that they do not know or see,
saying: "This is the only straight path . . . ",this cannot possi-
bly be right. Just as a file of blind men go on, clinging to each
other, and the first one sees nothing, the middle one sees
nothing, and the last one sees nothing 253 — so it is with the
talk of these Brahmins learned in the Three Vedas: the first
one [240] sees nothing, the middle one sees nothing, the last
one sees nothing. The talk of these Brahmins learned in the
Three Vedas turns out to be laughable, mere words, empty
and vain.

16. 'What do you think, Vasettha? Do these Brahmins learn-
ed in the Three Vedas see the sun and moon just as other
people do, and when the sun and moon rise and set do they
pray, sing praises and worship with clasped hands?' 'They do.
Reverend Gotama.'

17. 'What do you think, Vasettha? These Brahmins learned
in the Three Vedas, who can see the sun and moon just as
other people do,. . .can they point out a way to union with
the sun and moon, saying: "This is the only straight path . . .
that leads to union with the sun and moon"?' 'No, Reverend
Gotama.'

18. 'So, Vasettha, these Brahmins learned in the Three Ve-
das cannot point out a way to union with the sun and moon,
which they have seen. And, too, none of them has seen
Brahma face to face, . . . [241] nor has even the ancestor seven
generations back of one of their teachers. Nor could any of the
early sages say: "We know and see when, how and where

190 Tevijja Sutta: Sutta 13 i 244

Brahma appears.'" Does not what these Brahmins declare turn
out to be ill-founded?' 'Yes indeed. Reverend Gotama.'

19. 'Vasettha, it is just as if a man were to say: "I am going
to seek out and love the most beautiful girl in the country/'
They might say to him: "... Do you know what caste she
belongs to?" "No." "Well, do you know her [242] name, her
clan, whether she is tall or short.. ., dark or light-complex-
ioned. . ., or where she comes from?" "No." And they might
say: "Well then, you don't know or see the one you seek for
and desire?" and he would say: "No." Does not the talk of
that man turn out to be stupid?' 'Certainly, Reverend Go-
tama.'

20. 'Then, Vasettha, it is like this: not one of these Brahmins
. . has seen Brahma face to face, nor has one of their teachers
. . .' 'Yes indeed. Reverend Gotama.'

'That is right, Vasettha. When these Brahmins learned in
the Three Vedas [243] teach a path that they do not know and
see, this cannot possibly be right.

21. 'Vasettha, it is just as if a man were to build a staircase
for a palace at a crossroads. People might say: "This staircase
for a palace — do you know whether the palace will face east
or west, north or south, or whether it will be high, low or of
medium height?" and he would say: "No." And they might
say: "Well then, you don't know or see what kind of a palace
you are building the staircase for?" and he would say: "No.
Does not the talk of that man turn out to be stupid?' 'Certain-
ly, Reverend Gotama.'

22—23. (as verse 20) [244]

24. 'Vasettha, it is just as if this River Aciravati were brimful
of water so that a crow could drink out of it, and a man should
come along wishing to cross over, to get to the other side, to
get across, and, standing on this bank, were to call out: "Come
here, other bank, come here!" What do you think, Vasettha?
Would the other bank of the River Aciravati come over to this
side on account of that man's calling, begging, requesting or
wheedling?' 'No, Reverend Gotama.'

23. 'Well now, Vasettha, those Brahmins learned in the Three
Vedas who persistently neglect what a Brahmin should do,
and persistently do what a Brahmin, should not do, declare:

i 246 The Way to Brahma 191

"We call on Indra, Soma, Varuna, Isana, Pajapati, Brahma,
Mahiddhi, Yama." But that such Brahmins who persistently
[245] neglect what a Brahmin should do,. . .will, as a conse-
quence of their calling, begging, requesting or wheedling,
attain after death, at the breaking-up of the body, to union
with Brahma — that is just not possible.

26. 'Vasettha, it is just as if this River Aciravati were brimful
of water so that a crow could drink out of it, and a man should
come wishing to cross over, . . . but he was bound and pinion-
ed on this side by a strong chain, with his hands behind his
back. What do you think, Vasettha? Would that man be able
to get to the other side?' 'No, Reverend Gotama.'

27. 'In just the same way, Vasettha, in the Ariyan discipline
these five strands of sense-desire are called bonds and fetters.
Which five? Forms seen by the eye which are agreeable,
loved, charming, attractive, pleasurable, arousing desire;
sounds heard by the ear...; smells smelt by the nose...;
tastes savoured by the tongue . . . ; contacts felt by the body
which are agreeable,. . .arousing desire. These five in the
Ariyan discipline are called bonds and fetters. And, Vasettha,
those Brahmins learned in the Three Vedas are enslaved, in-
fatuated by these five strands of sense-desire, which they
enjoy guiltily, unaware of danger, knowing no way out.

28. 'But that such Brahmins learned in the Three Vedas,
who persistently neglect what a Brahmin should do,.-. .[246]
who are enslaved by these five strands of sense-desire, . . .
knowing no way out, should attain after death, at the break-
ing-up of the body, to union with Brahma — that is just not
possible.

29. 'It is just as if this River Aciravati were brimful of water
so that a crow could drink out of it, and a man should come
along wishing to cross over . . . and were to lie down on this
bank, covering his head with a shawl. What do you think,
Vasettha? Would that man be able to get to the other side?'
'No, Reverend Gotama.'

30. 'In the same way, Vasettha, in the Ariyan discipline
these five hindrances are called obstacles, hindrances, cover-
ings-up, envelopings. Which five? The hindrance of sensual-
ity, of ill-will, of sloth-and-torpor, of worry-and-flurry, of doubt.

192 Tevijja Sutta: Sutta 13 i 248

These five are called obstacles, hindrances, coverings-up, en-
velopings. And these Brahmins learned in the Three Vedas
are caught up, hemmed in, obstructed, entangled in these five
hindrances. But that such Brahmins learned in the Three Ve-
das, who persistently neglect what a Brahmin should do . . .
and who are caught up,. . .entangled in these five hindrances,
should attain after death, at the breaking-up of the body, [247]
to union with Brahma — that is just not possible.

31. 'What do you think, Vasettha? What have you heard
said by Brahmins who are venerable, aged, the teachers of
teachers? Is Brahma encumbered with wives and wealth, 254 or
unencumbered?' 'Unencumbered, Reverend Gotama.'

'Is he full of hate or without hate?' 'Without hate. Reverend
Gotama.'

'Is he full of ill-will or without ill-wiU?' 'Without ill-will.
Reverend Gotama.'

'Is he impure or pure?' 'Pure, Reverend Gotama.'

'Is he disciplined 255 or undisciplined?' 'Disciplined, Reve-
rend Gotama.'

32. 'And what do you think, Vasettha? Are the Brahmins
learned in the Three Vedas encumbered with wives and
wealth, or unencumbered?' 'Encumbered, Reverend Gotama.'

'Are they full of hate or without hate?' 'Full of hate. Reve-
rend Gotama.'

'Are they full of ill-will or without ill-will?' 'Full of ill-will.
Reverend Gotama.'

'Are they impure or pure?' 'Impure, Reverend Gotama.'

'Are they disciplined or undisciplined?' 'Undisciplined, Re-
verend Gotama.'

33. 'So, Vasettha, the Brahmins learned in the Three Vedas
are encumbered with wives and wealth, and Brahma is unen-
cumbered. Is there any communion, anything in common be-
tween these encumbered Brahmins and the unencumbered
Brahma?' 'No, Reverend Gotama.'

34. "That is right, Vasettha. That these encumbered Brah-
mins, learned in the Three Vedas, should after death, at the
breaking-up of the body, [248] be united with the unencum-
bered Brahma — that is just not possible.

35. 'Likewise, do these Brahmins learned in the Three Vedas

i 249 The Way to Brahma 193

and full of hate . . . , full of ill-will . . . , impure . . . , undisciplined,
have any communion, anything in common with the disci-
plined Brahma?' 'No, Reverend Gotama.'

36. 'That is right, Vasettha. That these undisciplined Brah-
mins should after death be united with Brahma is just not
possible. But these Brahmins learned in the Three Vedas,
having sat down on the bank, sink down despairingly, think-
ing maybe to find a dry way across. Therefore their threefold
knowledge is called the threefold desert, the threefold wilder-
ness, the threefold destruction.'

37. At these words Vasettha said: 'Reverend Gotama, I have
heard them say: "The ascetic Gotama knows the way to union
with Brahma."'

'What do you think, Vasettha? Suppose there were a man
here bom and brought up in Manasakata, and somebody who
had come from Manasakata and [249] and had missed the road
should ask him the way. Would that man, bom and bred in
Manasakata, be in a state of confusion or perplexity?' 'No,
Reverend Gotama. And why not? Because such a man would
know all the paths.'

38. 'Vasettha, it might be said that such a man on being
asked the way might be confused or perplexed — but the
Tathagata, on being asked about the Brahma world and the
way to get there, would certainly not be confused or perplexed.
For, Vasettha, I know Brahma and the world of Brahma, and
the way to the world of Brahma, and the path of practice
whereby the world of Brahma may be gained.'

39. At this Vasettha said: 'Reverend Gotama, I have heard
them say: "The ascetic Gotama teaches the way to union with
Brahma." It would be good if the Reverend Gotama were to
teach us the way to union with Brahma, may the Reverend
Gotama help the people of Brahma!'

'Then, Vasettha, listen, pay proper attention, and I will tell
you.' 'Very good, Reverend Sir', said Vasettha. The Lord said:

40— 75. 'Vasettha, a Tathagata arises in the world, an Arahant,
fully-enlightened Buddha, endowed with wisdom and con-
duct, Well-Farer, Knower of the worlds, incomparable Trainer
of men to be tamed. Teacher of gods and humans, enlightened
and blessed. He, having realised it by his own super-know-

194 Tevijja Sutta: Sutta rj j i 252

ledge, proclaims this world with its devas, maras and Brahmas,
its princes and people. He preaches the Dhamma which is
lovely in its beginning, lovely in its middle, lovely in its
ending, in the spirit and in the letter, and displays the fully-
perfected and purified holy life. [250] A disciple goes forth ,
practises the moralities, attains the first jhdna (as Sutta 2, verses
43-75)-

76. 'Then, with his heart filled with loving-kindness, he
dwells suffusing one quarter, [251] the second, the third, the
fourth. Thus he dwells suffusing the whole world, upwards,
downwards, across, everywhere, always with a heart filled
with loving-kindness, abundant, unbounded, 256 without hate
or ill-will.

77. 'Just as if a mighty trumpeter were with little difficulty
to make a proclamation to the four quarters, so by this medi-
tation, Vasettha, by this liberation of the heart through loving-
kindness he leaves nothing untouched, nothing unaffected in
the sensuous sphere. 257 This, Vasettha, is the way to union
with Brahma.

78. 'Then with his heart filled with compassion,. . .with
sympathetic joy, with equanimity he dwells suffusing one
quarter, the second, the third, the fourth. Thus he dwells
suffusing the whole world, upwards, downwards, across, every-
where, always with a heart filled with equanimity, abundant,
unbounded, without hate or ill-will,

79. 'Just as if a mighty trumpeter were with little difficulty
to make a proclamation to the four quarters, so by this medi-
tation, Vasettha, by this liberation of the heart through com-
passion, . . . through sympathetic joy, . . . through equanimity,
he leaves nothing untouched, nothing unaffected in the sen-
suous sphere. This, Vasettha, is the way to union with Brah-
ma.

80. 'What do you think, Vasettha? Is a monk dwelling thus
encumbered with wives and wealth or unencumbered?' 'Un-
encumbered, Reverend Gotama. He is without hate . . . , with-
out ill-will. . pure and disciplined. Reverend Gotama.' [252]

81. 'Then, Vasettha, the monk is unencumbered, and Brah-
ma is unencumbered. Has that unencumbered monk anything
in common with the unencumbered Brahma?' 'Yes indeed.
Reverend Gotama.'

■ i 2 5 2 The Way to Brahma 195

| 'That is right, Vasettha. Then that an unencumbered monk,

j after death, at the breaking-up of the body, should attain to

union with the unencumbered Brahma - that is possible.
I Likewise a monk without hate . . . , without ill-will . . . , pure

disciplined. . .Then that a disciplined monk, after death, at the
i breaking-up of the body, should attain to union with Brahma

s — that is possible.'

82. At this the young Brahmins Vasettha and Bharadvaja
said to the Lord: 'Excellent, Reverend Gotama, excellent! It is
I as if someone were to set up what had been knocked down,

or to point out the way to one who had got lost, or to bring an
oil-lamp into a dark place, so that those with eyes could see
what was there. Just so the Reverend Gotama has expounded
the Dhamma in various ways.'

'We take refuge in the Reverend Gotama, in the Dhamma,
and in the Sangha. May the Reverend Gotama accept us as
lay-followers having taken refuge from this day forth as long
as life shall last!' 258

Division Two
The Great Division

14 Mahdpadana Sutta : The Great
Discourse on the Lineage

[1] 1.1. Thus have I heard . 259 Once the Lord was staying at Sa-
vatthi, in Anathapindika's park in the Jeta grove, in the Kareri
hutment. And among a number of monks who had gathered
together after their meal, after the alms-round, sitting in the
Kareri pavilion, there arose a serious discussion on former
lives, as they said: This is how it was in a former life', or
'That was how it was.'

1.2. And the Lord, with the purified divine-ear faculty sur-
passing the powers of humans, heard what they were talking
about. Getting up from his seat, he went to the Kareri pavi-
lion, sat down on the prepared seat, and said: 'Monks, what
was your conversation as you sat together? What discussion
did I interrupt?' And they told him. [2]

1.3. 'Well, monks, would you like to hear a proper discourse
on past lives?' 'Lord, it is time for that! Well-Farer, it is time
for that! If the Lord were to give a proper discourse on past
lives, the monks would listen and remember it!' 'Well then,
monks, listen, pay close attention, and I will speak.'

'Yes, Lord', the monks replied, and the Lord said:

1.4. 'Monks, ninety-one aeons ago the Lord, the Arahant,
the fully-enlightened Buddha Vipassi arose in the world. Thirty-
one aeons ago the Lord Buddha SikhT arose; in the same
thirty-first aeon before this Lord Buddha Vessabhu arose.
And in this present fortunate aeon 260 the Lords Buddhas Ka-
kusandha, Konagamana and Kassapa arose in the world. And,
monks, in this present fortunate aeon I too have now arisen in
the world as a fully-enlightened Buddha.

1.5. "The Lord Buddha Vipassi was bom of Khattiya race,
and arose in a Khattiya family; the Lord Buddha Sikhi like-

199

\
j

200 Mahapaddna Sutta: Sutta 14 ii 5

wise; [3] the Lord Buddha Vessabhu likewise; the Lord Bud-
dha Kakusandha was bom of Brahmin race, and arose in a
Brahmin family; the Lord Buddha Konagamana likewise; the
Lord Buddha Kassapa likewise; and I, monks, who am now
the Arahant and fully-enlightened Buddha, was bom of Khat-
tiya race, and arose in a Khattiya family.

1.6. 'The Lord Buddha VipassT was of the Kondanna clan;
the Lord Buddah Sikhi likewise; the Lord Buddah Vessabhu
likewise; the Lord Buddha Kakusandha was of the Kassapa
clan; the Lord Buddha Konagamana likewise; the Lord Bud-
dha Kassapa likwise; I who am now the Arahant and fully-
enlightened Buddha, am of the Gotama clan.

1.7. 'In the time of the Lord Buddha Vipassi the life-span
was eighty thousand years; in the time of the Lord Buddha
Sikhi seventy thousand; in the time of the Lord Buddha Ves-
sabhu sixty thousand; in the time of the Lord Buddha Kaku-
sandhu forty thousand; in the time of the Lord Buddha Kona-
gamana thirty thousand; [4] in the time of the Lord Buddha
Kassapa it was twenty thousand years. In my time the life-
span is short, limited and quick to pass: it is seldom that
anybody lives to be a hundred.

1.8. 'The Lord Buddha Vipassi gained his full enlightenment
at the foot of a trumpet-flower tree; the Lord Buddha Sikhi
under a white-mango tree; the Lord Buddha Vessabhu under
a sflZ-tree; the Lord Buddha Kakusandha under an acacia- tree;
the Lord Buddha Konagamana under a fig-tree; the Lord
Buddha Kassapa under a banyan-tree; and I became fully en-
lightened at the foot of an assattha-tree . 261

1.9. 'The Lord Buddha Vipassi had the pair of noble disciples
Khanda and Tissa; the Lord Buddha Sikhi had Abhibhu and
Sambhava; the Lord Buddha Vessabhu had Sona and Uttara;
the Lord Buddha Kakusandha had Vidhura and Sanjiva; the
Lord Buddha Konagamana had Bhiyyosa and Uttara; [5] the
Lord Buddha Kassapa had Tissa and Bharadvaja; I myself now
have the pair of noble disciples Sariputta and Moggallana.

1.10. "The Lord Buddha Vipassi had three assemblies of dis-
ciples: one of six million eight hundred thousand, one of a
hundred thousand, and one of eighty thousand monks, and of
these three assemblies all were Arahants; the Lord Buddha

ii 8 The Great Discourse on the Lineage 201

Sikhi had three assemblies of disciples: one of a hundred
thousand, one of eighty thousand, and one of seventy thousand
monks - all Arahants; the Lord Buddha Vessabhu had three
assemblies: one of eighty thousand, one of seventy thousand,
and one of sixty thousand monks — all Arahants; the Lord
Buddha Kakusandha had one assembly: forty thousand monks

- all Arahants; the Lord Buddha Konagamana [6] had one
assembly: thirty thousand monks - all Arahants; the Lord
Buddha Kassapa had one assembly: twenty thousand monks

— all Arahants; I, monks, have one assembly of disciples, one
thousand two hundred and fifty monks, and this one assem-
bly consists only of Arahants.

1.11. "The Lord Buddha Vipassi -s personal attendant was the
monk Asoka; the Lord Buddha Sikhi's was Khemankara; the
Lord Buddha Vessabhu's was Upasannaka; the Lord Buddha
Kakusandhu's was Vuddhija; the Lord Buddha Konagamana's
was Sotthija; the Lord Buddha Kassapa's was Sabbamitta; my
chief personal attendant now is Ananda.

1.12. 'The Lord Buddha Vipassi's father was King Bandhu-
ma, [7] his mother was Queen Bandhumati, and King Ban-
dhuma's royal capital was Bandhumati. The Lord Buddha
Sikhi's father was King Aruna, his mother was Queen Pabhavati;
King Aruna's capital was Arunavati. The Lord Buddha Ves-
sabhu's father was King Suppatita, his mother was Queen
Yasavati; King Suppatita's capital was Anopama. The Lord
Buddha Kakusandha's father was the Brahmin Aggidatta, his
mother was the Brahmin lady Visakha. The king at that time
was called Khema; his capital was Khemavati. The Lord
Buddha Konagamana's father was the Brahmin Yarmadatta,
his mother was the Brahmin lady Uttara. The king at that time
was Sobha; his capital was Sobhavati. The Lord Buddha Kas-
sapa's father was the Brahmin Brahmadatta, his mother was
the Brahmin lady Dhanavati. The king at that time was Kiki;
his capital was Varanasi. And now, monks, my father was King
Suddhodana, my mother was Queen Maya, and the royal
capital was Kapilavatthu.'

Thus the Lord spoke, and the Well-Farer then rose from his
seat and went to his lodging. [8]

1.13. Soon after the Lord had gone, another discussion arose

(

202 Mahdpadana Sutta: Sutta 14 ii 12

among the monks: 262 'It is marvellous, friends, it is wonderful,
the Tathagata' s great power and ability — the way he recalls
past Buddhas who have gained Parinibbana, having cut away
the hindrances, cut off the road [of craving], put an end to the
round of becoming, overcome all suffering. He recalls their
birth, their name, their clan, their life-span, the disciples and
assemblies connected with him: "Being bom thus, these Blessed
Lords were such-and-such, such were their names, their clans,
their discipline, their Dhamma, their wisdom, their libera-
tion." Well now, friends, how did the Tathagata come by the
penetrative knowledge through which he remembers all this
. . . ? Did some deva reveal this knowledge to [9] him?' This
was the conversation of those monks which came to be inter-
rupted.

1.14. Then the Lord, rising from the seclusion of the rest-
period, went to the Kareri pavilion and sat down on the pre-
pared seat. He said: 'Monks, what was your conversation as
you sat together? What discussion did I interrupt?' And the
monks [10] told him.

1.15. 'The Tathagata understands these things. . .by his own
penetration of the principles of Dhamma; and devas, too, have
told him. Well, monks, do you wish to hear still more [11]
about past lives?' 'Lord, it is time for that! Well-Farer, it is
time for that! If the Lord were to give a proper discourse on
past lives, the monks would listen and remember it.' 'Well
then, monks, listen, pay close attention, and I will speak.' 'Yes,
Lord', the monks replied, and the Lord said:

1.16. 'Monks, ninety-one aeons ago the Lord, the Arahant,
the fully-enlightened Buddha Vipassi arose in the world. He
was bom of Khattiya race, and arose in a Khattiya family. He
was of the Kondanna clan. The span of his life was eighty
thousand years. He gained his full enlightenment at the foot
of a trumpet-flower tree. He had the pair of noble disciples
Khanda and Tissa as^his chief followers. He had three assem-
blies of disciples: one of six million eight hundred thousand,
one of a hundred thousand, and one of eighty thousand
monks, all Arahants. His chief personal attendant was the
monk Asoka. His father was King Bandhuma, [12] his mother
was Queen Bandhumati. The king's capital was Bandhumati.

ii 13 The Great Discourse on the Lineage 203

1.17. 263 'And so, monks, the Bodhisatta Vipassi descended
from the Tusita heaven, mindful and clearly aware, into his
mother's womb. This, monks, is the rule. 264

'It is the rule, monks, that when a Bodhisatta descends
from the Tusita heaven into his mother's womb, there appears
in this world with its devas, maras and Brahmas, its ascetics
and Brahmins, princes and people an immeasurable, splendid
light surpassing the glory of the most powerful devas. And
whatever dark spaces lie beyond the world's end, chaotic,
blind and black, such that they are not even reached by the
mighty rays of sun and moon, are yet illumined by this im-
measurable splendid light surpassing the glory of the most
powerful devas. And those beings that have been reborn
there 265 recognise each other by this light and know: "Other
beings, too, have been bom here!" And this ten-thousandfold
world-system trembles and quakes and is convulsed. And this
immeasurable light shines forth. That is the rule.

'It is the rule that when a Bodhisatta has entered his mother's
womb, four devas 266 come to protect him from Jhe four quar-
ters, saying: "Let no man, no non-human beir^, no thing
whatever harm this Bodhisatta or this Bodhisatta's mother!"
That is the rule.

1.18. Tt is the rule that when a Bodhisatta has entered his
mother's womb, his mother becomes by nature virtuous, re-
fraining from taking life, from taking what is not given, from
sexual [13] misconduct, from lying speech, or from strong
drink and sloth-producing drugs. That is the rule. -

1.19. Tt is the rule that when a Bodhisatta has entered his
mother's womb, she has no sensual thoughts connected with
a man, and she cannot be overcome by any man with lustful
thoughts. That is the rule.

1.20. Tt is the rule that when a Bodhisatta has entered his
mother' s womb, she enjoys the fivefold pleasures of the senses
and takes delight, being endowed and possessed of them.
That, is the rule.

i.2x. Tt is the rule that when a Bodhisatta has entered his
mother's womb, she has no sickness of any kind, she is at
ease and without fatigue of body, and she can see the Bod-
hisatta inside her womb, complete with all his members and

204 Mahdpadana Sutta: Sutta 14 ii

faculties. Monks, it is as if a gem, a beryl, pure, excellent, well
cut into eight facets, clear, bright, flawless and perfect in every
respect, were strung on a blue, yellow, red, white or orange
cord. And a man with good eyesight, taking it in his hand,
would describe it as such. Thus does the Bodhisatta's mother,
with no sickness, [14] see him, complete with all his members
and faculties. That is the rule.

1.22. 'It is the rule that the Bodhisatta's mother dies seven
days after his birth and is reborn in the Tusita heaven. That is
the rule.

1.23. 'It is the rule that whereas other women carry the child
in their womb for nine or ten months before giving birth, it is
not so with the Bodhisatta's mother, who carries him for
exactly ten months before giving birth. That is the rule.

1.24. 'It is the rule that whereas other women give birth
sitting or lying down, it is not so with the Bodhisatta's mother,
who gives birth standing up. That is the rule.

1.25. 'It is the rule that when the Bodhisatta issues from his
mother's womb, devas welcome him first, and then humans.
That is the rule.

1.26. 'It is the rule that when the Bodhisatta issues from his
mother's womb, he does not touch the earth. Four devas 267 re-
ceive him and place him before his mother, saying: "Rejoice,
Your Majesty, a mighty son has been bom to you!" That is the
mle.

1.27. 'It is the rule that when the Bodhisatta issues from his

mother's womb he issues forth stainless, not defiled by water,
mucus, blood or any impurity, pure and spotless. Just as
when a jewel is laid on muslin from KasI, 268 the jewel does
not stain the muslin, or the muslin the jewel. Why not? Be-
cause of the purity of both. In the same way the Bodhisatta
issues forth stainless . . . [15] That is the mle.

1.28. 'It is the mle that when the Bodhisatta issues forth
from his mother's womb, two streams of water appear from
the sky, one cold, the other warm, with which they ritually
wash the Bodhisatta and his mother. That is the rule.

1.29. 'It is the rule that as soon as he is bom the Bodhisatta
takes a firm stance on both feet facing north, then takes seven
strides and, under a white sunshade, 269 he scans the four

ii 17 The Great Discourse on the Lineage 205

quarters and then declares with a bull-like voice: "I am chief
in the world, supreme in the world, eldest in the world. This
is my last birth, there will be no more re-becoming." 270 That
is the mle.

1.30. 'It is the rule that when the Bodhisatta issues from his
mother's womb there appears in this world ... an immeasur-
able, splendid light. . .(as verse 17). This is the mle. 271 [16]

1.31. 'Monks, when Prince Vipassi was bom, they showed
him to King Bandhuma and said: "Your Majesty, a son has
been bom to you. Deign, Sire, to look at him." The king look-
ed at the prince and then said to the Brahmins skilled in signs:
"You gentlemen are skilled in signs, examine the prince." The
Brahmins examined the prince, and said to King Bandhuma:
"Sire, rejoice, for a mighty son has been bom to you. It is a
gain for you. Sire, it is a great profit for you. Sire, that such a
son has been bom into your family. Sire, this prince is en-
dowed with the thirty-two marks of a Great Man. To such,
only two courses are open. If he lives the household life he
will become a ruler, a wheel-turning righteous monarch of the
law, conqueror of the four quarters, who has established the
security of his realm and is possessed of the^seven treasures.
These are: the Wheel Treasure, the Elephant Treasure, the
Horse Treasure, the Jewel Treasure, the Woman Treasure, the
Householder Treasure, and, as seventh, the Counsellor Trea-
sure. He has more than a thousand sons who are heroes, of
heroic stature, conquerors of the hostile army. He dwells hav-
ing conquered this sea-girt land without stick or sword, by
the law. But if he goes forth from the household life into
homelessness, then he will become an Arahant, a fully-en-
lightened Buddha, one who draws back the veil from the
world."

1.32. "'And what. Sire, are these thirty- two marks. . .? 272 [17]
(1) He has feet with level tread. (2) On the soles of his feet are
wheels with a thousand spokes. (3) He has projecting heels. (4)
He has long fingers and toes. (5) He has soft and tender hands
and feet. (6) His hands and feet are net-like. (7) He has high-
raised ankles. (8) His legs are like an antelope's. (9) Standing
and without bending, he can touch and mb his knees with
either hand. (10) His male organs are enclosed in a sheath. (11)

2o6 Mahapadana Sutta: Sutta 14 ii 20

His complexion is bright, the colour of gold. (12) His skin is
delicate and so smooth that no [18] dust adheres to it. (13) His
body-hairs are separate, one to each pore. (14) They grow
upwards, bluish-black like collyrium, growing in rings to the
right. (13) His body is divinely straight. (16) He has the seven
convex surfaces. (17) The front part of his body is like a lion's.
(18) There is no hollow between his shoulders. (19) He is pro-
portioned like a banyan- tree: his height is as the span of his
arms. (20) His bust is evenly rounded. (21) He has a perfect
sense of taste. (22) He has jaws like a lion's. (23) He has forty
teeth. (24) His teeth are even. (25) There are no spaces between
his teeth. (26) His canine teeth are very bright. {27) His tongue
is very long. (28) He has a Brahma-like voice, like that of the
karavika- bird. (29) His eyes are deep blue. (30) He has eye-
lashes like a cow's. (31) The hair between his eyebrows is
white, and soft like [19] cotton-down. (32) His head is like a
royal turban."

1.33. ' "Sire, this prince is endowed with the thirty-two marks
of a Great Man. To such, only two courses are open. If he lives
the household life he will become a ruler, a wheel-turning
righteous monarch of the law . . . But if he goes forth from the
household life into homelessness, then he will become an
Arahant, a fully-enlightened Buddha, one who draws back the
veil from the world."

'Then King Bandhuma, having clothed those Brahmins in
fresh clothes, satisfied all their wishes.

1.34. 'And King Bandhuma appointed nurses for Prince Vi-
passi. Some suckled him, some bathed him, some carried him,
some dandled him. A white umbrella was held over him
night and day, that he might not be harmed by cold or heat or
grass or dust. And Prince Vipassi was much beloved of the
people. Just as everybody loves a blue, [20] yellow or white
lotus, so they all loved Prince Vipassi. Thus he was borne
from lap to lap.

1.35. 'And Prince Vipassi had a sweet voice, a beautiful
voice, charming and delightful. Just as in the Himalaya moun-
tains the karavika- bird has a voice sweeter, more beautiful,
charming and delightful than all other birds, so too was Prince
Vipassi's voice the finest of all.

ii 22 The Great Discourse on the Lineage zaj

1.36. 'And owing to the results of past kamma, the divine
eye was present to Prince Vipassi, with which he could see for
a league day and night alike.

1.37. 'And Prince Vipassi was unblinkingly watchful, like
the Thirty-Three Gods. And because it was said that he was
unblinkingly watchful, the prince came to be called "Vipas-
si". 273 When King Bandhuma was trying a case, he took Prince
Vipassi on his knee and instructed him [21] in the case. Then,
putting him down from his knee, his father would carefully
explain the issues to him. And for this reason he was all the
more called Vipassi.

1.38. 'Then King Bandhuma caused three palaces to be built
for Prince Vipassi, one for the rainy season, one for the cold
season, and one for the hot season, to cater for all the
fivefold sense-pleasures. There Prince Vipassi stayed in the
rainy-season palace for the four months of the rainy season,
with no male attendants, surrounded by female musicians,
and he never left that palace.'

[End of first recitation-section ( the birth-section )]

2.1. 'Then, monks, after many years, many hundreds and thou-
sands of years had passed, 274 Prince Vipassi said to his chario-
teer: "Harness some fine carriages, charioteeil We will go to
the pleasure-park to inspect it." The charioteer did so, then
reported to the prince: "Your Royal Highness, the fine carri-
ages are harnessed, it is time to do as you wish." And Prince
Vipassi mounted a carriage and drove in procession to the
pleasure-park.

2.2 'And as he was being driven to the pleasure-park. Prince
Vipassi saw [22] an aged man, bent like a roof-beam, broken,
leaning on a stick, tottering, sick, his youth all vanished. At
the sight he said to the charioteer: "Charioteer, what is the
matter with this man? His hair is not like other men's, his
body is not like other men's."

'"Prince, that is what is called an old man." "But why is he
called an old man?"

'"He is called old. Prince, because he has not long to live."

208 Mahdpadana Sutta: Sutta 14 ii 24

' "But am I liable to become old, and not exempt from old
age?" "Both you and I, Prince, are liable to become old, and
are not exempt from old age."

' "Well then, charioteer, that will do for today with the plea-
sure-park. Return now to the palace." "Very good. Prince",
said the charioteer, and brought Prince Vipassi back to the
palace. 275 Arrived there. Prince Vipassi was overcome with
grief and dejection, crying: "Shame on this thing birth, since
to him who is bom old age must manifest itself!"

2.3. "Then King Bandhuma sent for the charioteer and said:
"Well, did not the prince enjoy himself at the pleasure-park?
Wasn't he happy there?" "Your Majesty, the prince did not
enjoy himself, he was not happy there." "What did he see on
the way there?" [23] So the charioteer told the King all that had
happened.

2.4. 'Then King Bandhuma thought: "Prince Vipassi must
not renounce the throne, he must not go forth from the house-
hold life into homelessness — the words of the Brahmins
learned in signs must not come true!" So the King provided
for Prince Vipassi to have even more enjoyment of the fivefold
sense-pleasures, in order that he should rule the kingdom and
not go forth from the household life into homelessness . . .
Thus the prince continued to live indulging in, and addicted
to the fivefold sense-pleasures.

2.5 ' After many hundreds of thousands of years Prince Vipassi
ordered his charioteer to drive to the pleasure-park (as verse 2.1).

2.6. 'And as he was being driven to the pleasure-park, Prince
Vipassi saw a sick man, suffering, very ill, fallen in his own
urine and excrement, and some people were picking him up,
and others putting him to bed. At the sight he said to the
charioteer: "What is the matter with this man? His eyes are
not like other men's, his head 276 is not like other men's."

'"Prince, that is what is called a sick man." "But why is he
called a sick man?"

'"Prince, he is so called because he can hardly recover from
his illness."

"'But am I liable to become sick, and not exempt from sick-
ness?" "Both you and I, Prince, are liable to become sick, and
not exempt from sickness."

ii 28 The Great Discourse on the Lineage 209

"'Well then, charioteer, return now to the palace." Arrived
there. Prince Vipassi was overcome with grief and dejection,
crying: "Shame on this thing birth, since he who is bom must
experience sickness!"

2.7. 'Then King Bandhuma sent for the charioteer, who told
him what had happened. [25]

2.8. "The king provided Prince Vipassi with even more sense-
pleasures, in order that he should rule the kingdom and not
go forth from the household life into homelessness . . .

2.9 'After many hundreds of thousands of years Prince Vipassi
ordered his charioteer to drive to the pleasure-park.

2.10. 'And as he was being driven to the pleasure-park.
Prince Vipassi saw a large crowd collecting, clad in many
colours, and carrying a bier. At the sight he said to the chario-
teer: "Why are those people doing that?" [26] "Prince, that is
what they call a dead man." "Drive me over to where the
dead man is." "Very good. Prince, said the charioteer, and did
so. And Prince Vipassi gazed at the corpse of the dead man.
Then he said to the charioteer: "Why is he called a dead
man?"

'"Prince, he is called a dead man because now his parents
and other relatives will not see him again, nor he them."

'"But am I subject to dying, not exempt from dying?" "Both
you and I, Prince, are subj&t to dying, not exempt from it."

'"Well then, charioteer, that will do for today with the plea-
sure-park. Return now to the palace. . .Arrived there, Prince
Vipassi was overcome with grief and dejection, crying: "Shame
on this thing birth, since to him who is bom death must mani-
fest itself!"

2.11. "Then King Bandhuma sent for the charioteer, who told
him what had happened. [27]

2.12. 'The king provided Prince Vipassi with even more
sense-pleasures . . . [28]

2.13 'After many hundreds of thousands of years Prince Vipassi
ordered his charioteer to drive to the pleasure-park.

2.14. 'And as he was being driven to the pleasure-park.
Prince Vipassi saw a shaven-headed man, one who had gone
forth, 277 wearing a yellow robe. And he said to the charioteer:
"What is the matter with that man? His head is not like other
men's, and his clothes are not like other men's."

210 Mahapadana Sutta: Sutta 14 ii

"'Prince, he is called one who has gone forth.” "Why is he
called one who has gone forth?”

"'Prince, by one who has gone forth we mean one who
truly follows Dhamma, 278 who truly lives in serenity, does
good actions, performs meritorious deeds, is harmless and
truly has compassion for living beings.”

"'Charioteer, he is well called one who has gone forth . . . [29]
Drive the carriage over to where he is.” "Very good, Prince”,
said the charioteer, and did so. And Prince Vipassi question-
ed the man who had gone forth.

' "Prince, as one who has gone forth I truly follow Dhamma,
...and have compassion for living beings.” "You are well
called one who has gone forth ...”

2.15. 'Then Prince Vipassi said to the charioteer: "You take
the carriage and drive back to the palace. But I shall stay here
and shave off my hair and beard, put on yellow robes, and go
forth from the household life into homelessness.” "Very good.
Prince", said the charioteer, and returned to the palace. And
Prince Vipassi, shaving off his hair and beard and putting on
yellow robes, went forth from the household life into home-
lessness.

2.16. 'And a great crowd from the royal capital city, Ban-
dhumati, eighty-four thousand people, 279 heard that [30]
Prince Vipassi had gone forth into homelessness. And they
thought: "This is certainly no common teaching and dis-
cipline, no common going-forth, for which Prince Vipassi has
shaved off hair and beard, donned yellow robes and gone
forth into homelessness. If the Prince has done so, why should
not we?” And so, monks, a great crowd of eighty-four thousand,
having shaved off their hair and beards and donned yellow
robes, followed the Bodhisatta Vipassi 280 into homelessness.
And with this following the Bodhisatta went on his rounds
through villages, towns and royal cities.

2.17. 'Then the Bodhisatta Vipassi, having retired to a seclud-

ed spot, had this thought: "It is not proper for me to live with
a crowd like this. I must live alone, withdrawn from this
crowd." So after a while he left the crowd and dwelt alone.
The eighty-four thousand went one way, the Bodhisatta an-
other. .

2.18. 'Then, when the Bodhisatta had entered his dwelling

j ii 33 The Great Discourse on the Lineage 211

alone, in a secluded spot, he thought: "This world, alas, is in a
sorry state: there is birth and decay, 281 there is death and
falling into other states and being reborn. And no one knows
| [31] any way of escape from this suffering, this ageing and

death. When will deliverance be found from this suffering,
l this ageing and death?"

. 'And then, monks, the Bodhisatta thought: "With what
1 being present, does ageing-and-death occur? What conditions

ageing-and-death?” And then, monks, as a result of the wis-
dom bom of profound consideration 282 the realisation dawned
1 on him: ” Birth being present, ageing-and-death occurs, birth

conditions ageing-and-death.” 283

: 'Then he thought: "What conditions birth?” And the realisa-

tion dawned on him: "Becoming 284 conditions birth” . . . "What
conditions becoming?”. . ."Clinging conditions becoming”. . .
"Craving conditions clinging” . . . "Feeling conditions craving"
j ... [32] "Contact 285 conditions feeling” . . . "The six sense-bases

condition contact" ... "Mind-and-body conditions the six sense-
1 bases” ... "Consciousness conditions mind-and-body." And

then the Bodhisatta Vipassi thought: "With what being pre-
’! sent, does consciousness occur. What conditions conscious-

ness?” And then, as a result of the wisdom bom of profound
1 consideration, the realisation dawned on him: "Mind-and-

body conditions consciousness.”

; 2.19. 'Then, monks, the Bodhisatta Vipassi thought: "This

consciousness turns back at mind-and-body, it does not go
any further. 286 To this extent there is birth and decay, there is
death and falling into other states and being reborn, namely:
j’i Mind-and-body conditions consciousness and consciousness

conditions mind-and-body, mind-and-body 0 conditions thelsix
sense-bases, the six sense-bases-condition contact, contact con-
ditions feeling, feeling conditions [33] craving, craving condi-
tions clinging, clinging conditions becoming, becoming con-
ditions birth, birth conditions ageing and death, sorrow,
lamentation, pain, grief and distress. And thus this wljole
mass of suffering takes its origin." And at the thought; "Ori-
gin, origin”, there arose in the Bodhisatta Vipassi, with in-
I sight into things never realised before, knowledge, wisdom,

awareness, and light.

2.20. 'Then he thought: "What now being absent, does age-

212 Mahdpadana Sutta: Sutta 14 ii 35

ing-and-death not occur? With the cessation of what comes
the cessation of ageing-and-death?" And then, as a result of
the wisdom bom of profound consideration, the realisation
dawned on him: "Birth being absent, ageing-and-death does
not occur. With the cessation of birth comes the cessation of
ageing-and-death" . . . "With the cessation of what comes the
cessation of birth?" . . . "With the cessation of becoming comes
the cessation of birth" . . . "With the cessation of clinging comes
the cessation of becoming" . . . "With the cessation of craving
comes the cessation of clinging" . . . [34] "With the cessation of
feeling comes the cessation of craving" . . . "With the cessation
of contact comes the cessation of feeling" . . . "With the cessa-
tion of the six sense-bases comes the cessation of contact" . . .
"With the cessation of mind-and-body comes the cessation of
the six sense- bases" . . . "With the cessation of consciousness
comes the cessation of mind-and-body" . . . "With the cessa-
tion of mind-and-body comes the cessation of consciousness."

2.21. "Then the Bodhisatta Vipassi thought: "I have found
the insight ( vipassana ) way 287 to enlightenment, [35] namely:

'"By the cessation of mind-and-body consciousness ceases,
by the cessation of consciousness, mind-and-body ceases; by
the cessation of mind-and-body the six sense-bases cease; by
the cessation of the six sense-bases contact ceases; by the
cessation of contact feeling ceases; by the cessation of feeling
craving ceases; by the cessation of craving dinging ceases; by
the cessation of clingijig becoming ceases; by the cessation of
becoming birth ceases; by the cessation of birth ageing and
death, sorrow, lamentation, pain, grief and distress cease. And
thus this whole mass of suffering ceases." And at the thought:
"Cessation, cessation", there arose in the Bodhisatta Vipassi,
with insight into things never realised before, knowledge,
vision, awareness, and light. ?

2.22. "Then, monks, at another time the Bodhisatta Vipassi
dwelt contemplating the rise and fall of the five aggregates of
clinging: "Such is the body, such its arising, such its passing
away; such is feeling . . . ; such is perception . . . ; such are the
mental formations . . . ; such is consciousness, such its arising,
such its passing away." And as he remained contemplating

ii 37 The Great Discourse on the Lineage 213

the rise and fall of the five aggregates of clinging, before long
his mind was freed from the corruptions without remain-
der.' 288

[End of second recitation-section ]

3.1. 'Then, monks, the Blessed Lord, the Arahant, the fully-
enlightened Buddha Vipassi thought: "Suppose now I were to
teach Dhamma?" And then he thought: [36] "I have attained to
this Dhamma which is profound, hard to see, hard to grasp,
peaceful, excellent, beyond reasoning, 289 subtle, to be appre-
hended by the wise. But this generation delights in clinging, 290
rejoices in it and revels in it. But for those who so delight,
rejoice and revel in clinging this matter is hard to see, namely
the conditioned nature of things, 291 or dependent origina-
tion. 292 Equally hard to see would be the calming of all the
mental formations, 293 the abandonment of all the substrates of
rebirth, 294 the waning of craving, dispassion, cessation and
Nibbana. And if I were to teach Dhamma to others and they
did not understand me, that would be a weariness and a
trouble to me."

3.2. 'And to the Lord Buddha Vipassi there occurred spon-
taneously this verse, never previously heard:

"This that I've attained, why should I proclaim?

Those full of lust and hate can never grasp it.

Leading upstream this Dhamma, subtle, deep.

Hard to see, no passion-blinded folk can see it."

'As the Lord Buddha VipasSi pondered thus, his mind was
inclined to inaction rather than to teaching the Dhamma. And,
monks, the Lord Buddha Vipassi's reasoning became mentally
known to a certain Great Brahma. 295 And [37] he thought:
"Alas, the world is perishing, it will be destroyed because the
mind of Vipassi, the Blessed Lord, the Arahant, the fully-
enlightened Buddha is inclined to inaction rather than to
teaching the Dhamma!"

3.3. 'So this Great Brahma, as swiftly as a strong man might

214 Mahdpadana Sutta: Sutta 14 ii 39

stretch his flexed arm, or flex it again, disappeared from the
Brahma world and reappeared before the Lord Buddha Vipas-
si. Arranging his upper robe over one shoulder and kneeling
on his right knee, he saluted the Lord Buddha Vipassi with
joined hands and said: "Lord, may the Blessed Lord teach
Dhamma, may the Well-Farer teach Dhamma! There are beings
with little dust on their eyes who are perishing through not
hearing Dhamma: they will become knowers of Dhamma!" 296

3.4. 'Then the Lord Buddha Vipassi explained (as verses 1—2
above) [38] why he inclined to inaction rather than to teaching
the Dhamma.

3.5. — 6. 'And the Great Brahma appealed a second and a
third time to the Lord Buddha Vipassi to teach. . .Then the
Lord Buddha Vipassi, recognising Brahma's appeal and moved
by compassion for beings, surveyed the world with his Budd-
ha-eye. 297 And he saw beings with little dust on their eyes
and with much dust, with faculties sharp and dull, of good
and bad disposition, easy and hard to teach, and few of them
living in fear of transgression and of the next world. And just
as in a pool of blue, red or white lotuses some are bom in the
water, grow in the water, and, not leaving the water, thrive in
the water; some are bom in the water and reach the surface;
while some are bom in the water and, having reached the sur-
face, grow out of the water and are not polluted by it, [39] in
the same way, monks, the Lord Buddha Vipassi, surveying
the world with hi§ Buddha-eye, saw some beings with little
dust on their eyes.

3.7. 'Then, knowing his thought, the Great Brahma address-
ed the Lord Buddha Vipassi in these verses:

"As on a mountain-peak a watcher sees the folk below,

So, Man of Wisdom, 298 seeing all, look down from
Dhamma's heights!

Free from woe, look on those who are sunk in grief,
oppressed with birth and age.

Arise, hero, victor in battle, leader of the caravan,
traverse the world!

Teach, O Lord, the Dhamma, and they will under-
stand." ■

ii 41 The Great Discourse on the Lineage 215

And the Lord Buddha Vipassi replied to the Great Brahma in
verse:

"Open to them are the doors of the Deathless!

Let those that hear now put forth faith. 299

For fear of trouble I did not preach at first

The excellent Dhamma for men, Brahma!"

Then that Great Brahma, thinking: "I have been the cause of
the Lord Buddha Vipassi's preaching Dhamma", [40] made
obeisance to the Lord Buddha, and, passing by to his right,
vanished there and then.

3.8. 'Then the Lord Buddha Vipassi thought: "To whom
should I first teach this Dhamma? Who would understand it
quickly?" Then he thought: "There are Khanda the King's
son 300 and Tissa the chaplain's 301 son, living in the capital city
of Bandhumati. They are wise, learned, experienced, and for a
long time have had little dust on their eyes. If now I teach
Dhamma first to Khanda and Tissa, they will understand it
quickly." And so the Lord Buddha Vipassi, as swiftly as a
strong man might stretch out his flexed arm, or flex it again,
vanished there and then from the root of that tree of enligh-
tenment, and reappeared in the royal capital of Bandhumati,
in the deer-park of Khema.

3.9. 'And the Lord Buddha Vipassi said to the park-keeper:
"Keeper, go to Bandhumati and say to Prince Khanda and the
chaplain's son Tissa: 'My lords, Vipassi the Blessed Lord, the
Arahant, the fully-enlightened Buddha, has come to Bandhu-
mati and is staying in the deer-park of Khema. He wishes to
see you.'"

' "Very good. Lord", said - the park-keeper, and went and de-
livered the message.

3.10. "Then Khanda and Tissa, [41] having harnessed some
fine carriages, drove out of Bandhumati making for the deer-
park of Khema. They took the carriages as far as they would
go, then alighted and continued on foot till they came to the
Lord Buddha Vipassi. When they reached him, they made
obeisance to him and sat down to one side.

3.11. 'And the Lord Buddha Vipassi delivered to them a
graduated discourse on generosity, on morality, and on hea-

2i6 Mahdpadana Sutta : Sutta 14 ii 42

ven, 302 showing the danger, degradation and corruption of
sense-desires, and the profit of renunciation. And when the
Lord Buddha Vipassi knew that the minds of Khanda and
Tissa were ready, pliable, free from the hindrances, joyful and
calm, then he preached the Buddhas' special sermon in brief:
on suffering, its origin, its cessation, and the path. And just as
a clean cloth from which all stains have been removed re-
ceives the dye perfectly, so in Prince Khanda and Tissa the
chaplain's son, as they sat there, there arose the pure and
spotless Dhamma-Eye, and they knew: "Whatever things have
an origin must come to cessation."

3.12. 'And they, having seen, attained, experienced and
penetrated the Dhamma, having passed beyond doubt, hav-
ing gained perfect confidence in the Teacher's doctrine with-
out relying on others, said: "Excellent, Lord, excellent! It is as
if someone were to set up what had been knocked down, or to
point out the way to one who had got lost, or to bring an oil-
lamp into a dark place, so that those with eyes could see what
was there. Just so the Blessed Lord has expounded the Dham-
ma in various ways. We go [42] for refuge to the Lord, and to
the Dhamma. May we receive the going-forth at the Lord's
hands, may we receive ordination!"

3.13. 'And so Prince Khanda and Tissa the chaplain's son re-
ceived the going-forth at the hands of the Lord Buddha Vipas-
si, and they received ordination. Then the Lord Buddha Vipassi
instructed them wijh a discourse on Dhamma, inspired them,
fired them and delighted them, showing the danger, degrada-
tion and corruption of conditioned things 303 and the profit of
Nibbana. 304 And through their being inspired, fired and de-
lighted with this discourse, it was not long before their minds
were freed from the corruptions without remainder.

3.14. 'And a great crowd of eighty-four thousand people
from Bandhumatl heard that the Lord Buddha Vipassi was
staying in the deer-park of Khema, and that Khanda and Tissa
had shaved off their hair and beards, donned yellow robes,
and gone forth from the household life into homelessness.
And they thought: "This is certainly no common teaching and
discipline . . . for which Prince Khanda and Tissa the chaplain's
son have gone forth into homelessriess. If they can do this in

ii 46 The Great Discourse on the Lineage 217

the presence of the Lord Buddha Vipassi, why should not
we?" And so this great crowd of eighty-four thousand left
Bandhumatl for the deer-park of Khema where the Lord Bud-
dha [43] Vipassi was. When they came to him they made
obeisance to him and sat down to one side.

3.15. 'And the Lord Buddha Vipassi delivered to them a
graduated discourse on generosity, on morality, and on hea-
ven, showing the danger, degradation and corruption of sense-
desires, and the profit of renunciation. And just as a clean
cloth . . . receives the dye perfectly, so in those eighty- four thou-
sand, as they sat there, there arose the pure and spotless
Dhamma-eye, and they knew: "Whatever things have an ori-
gin must come to cessation."

3.16. (as verse 12)

3.17. 'And those eighty-four thousand received the going-
forth at the hands of the Lord Buddha Vipassi, and they re-
ceived ordination. And the Lord Buddha Vipassi instructed
them with a discourse on Dhamma. . .(as verse 13) [44] and it
was not long before their minds were freed from the corrup-
tions without remainder.

3.18. 'Then the first eighty-four thousand who had gone
forth heard: "The Lord Buddha Vipassi has come to Bandhu-
matl and is staying in the Khema deer-park, teaching Dham-
ma."

3.19. -21. 'And all happened as before . . . [45] And it was not
long before their minds were freed from the corruptions with-
out remainder.

3.22. 'And at that time, in the royal capital of Bandhumatl,
there was a vast gathering of six million, eight hundred thou-
sand 305 monks. And when the Lord Buddha Vipassi had with-
drawn into seclusion, he thought: "There is now this great
gathering of monks here in the capital. Suppose I were to give
them permission: 'Wander abroad, monks, for the good of the
many, for the happiness of the many, out of compassion for
the world, for the welfare and happiness of devas and humans.
Do not go two together, monks, [46] but teach the Dhamma
that is lovely in its beginning, lovely in its middle, and lovely
in its ending, both in the letter and in the spirit, and display
the holy life fully complete and perfect. There are beings with

218 Mahapadana Sutta: Sutta 14 ii 48

little dust on their eyes who are perishing through not hear-
ing Dhamma: they will become knowers of Dhamma. But at
the end of six years precisely you are to come together to the
royal capital of Bandhumati to recite the disciplinary code.' "

3.23. "Then a certain Great Brahma, having divined the Lord
Buddha Vipassl's thought, as swiftly as a strong man might
stretch his flexed arm, or flex it again, vanished from the
Brahma world and appeared before the Lord Buddha Vipassi.
Arranging his robe over one shoulder and saluting the Lord
with joined palms, he said: “Just so, O Lord, just so, O Well-
Farer! Let the Lord give permission to this great gathering to
wander abroad for the good of the many, . . . out of compas-
sion for the world . . . There are beings with little dust on their
eyes, who are perishing through not hearing Dhamma: they
will become knowers of Dhamma. And we too will do the
same as the monks: at the end of six years we will come to-
gether to the royal capital of Bandhumati to recite the disci-
plinary code."

"Having spoken thus, [47] that Brahma made obeisance to
the Lord Buddha and, passing by to his right, vanished there
and then.

3.24. -25. 'So the Lord Buddha Vipassi, emerging from the
seclusion of his rest-period, told the monks what had occurred
occurred. [48]

3.26. '"I allow you, monks, to wander abroad for the good of
the many, for the welfare and happiness of devas and humans.
Do not go two together, monks, but teach the Dhamma that is
lovely in its beginning, lovely in its middle, and lovely in its
ending, both in the letter and in the spirit, and display the
holy life fully complete and perfect. There are beings with
little dust on their eyes who are perishing through not hear-
ing Dhamma: they will become knowers of Dhamma. But at
the end of six years precisely you are to come together to the
royal capital of Bandhumati to recite the disciplinary code."
And the majority of those monks left that very day to wander
about the country.

3.27. 'And at that time there were eighty-four thousand reli-
gious residences in Jambudlpa. 306 And at the end of one year
the devas would proclaim: "Gentlemen, one year has passed.

ii 51 The Great Discourse on the Lineage 219

five remain. At the end of five years you are to return to Band-
humati to recite the disciplinary code", and similarly at the
end of two, [49] three, four, five years. And when six years had
passed, the devas announced: "Gentlemen, six years have
passed, it is now time to go to the royal capital of Bandhumati
to recite the disciplinary code!" And those monks, some by
their own psychic powers and some by that of the devas, all
in one day came to Bandhumati to recite the disciplinary code.

3.28. 'And then the Lord Buddha Vipassi gave to the assem-
bled monks the following precepts:

"Patient forbearance is the highest sacrifice,

Supreme is Nibbana, so say the Buddhas.

He's not 'one gone forth' who hurts others,

No ascetic he who harms another. 307

Not to do any evil, but cultivate the good.

To purify one's mind, this the Buddhas teach. 308

Not insulting, not harming, restraint according to
rule, [50]

Moderation in food, seclusion of dwelling.

Devotion to high thinking, this the Buddhas teach." 309

3.29. 'Once, monks, I was staying at Ukkattha 310 in the Su-
bhaga grove at the foot of 4 great sal- tree. And as I dwelt there
in seclusion it occurred to me: "There is no abode of beings
easily accessible that has not been visited by me for so long as
that of the devas of the Pure Abodes. 311 Suppose I were to
visit them now?" And then, as swiftly as a strong man might
stretch his flexed arm, or flex it again, I vanished from Ukkat-
tha and appeared among the Aviha devas. And many thou-
sands of them came to me, saluted me and stood to one side.
Then they said: "Sir, 312 it is ninety-one aeons since the Lord
Buddha Vipassi appeared in the world.

'"The Lord Buddha Vipassi was bom of Khattiya race, and
arose in a Khattiya family; he was of the Kondanna clan; in
his time the life-span was eighty thousand years; he gained
his full enlightenment under a trumpet-flower tree; he had the
pair of noble disciples Khanda and Tissa; [51] he had three
assemblies of disci nles, one of six million eight hundred thou-

220 Mahdpadana Sutta: Sutta 14 ii 53

sand, one of a hundred thousand, and one of eighty thousand
monks, all of whom were Arahants; his chief personal atten-
dant was the monk Asoka, his father was King Bandhuma, his
mother was Queen Bandhumatl, and his father's royal capital
was Bandhumatl. The Lord Buddha Vipassi's renunciation was
like this, his going-forth like this, his striving like this, his full
enlightenment like this; his turning of the wheel like this.

'"And we, sir, who lived the holy life under the Lord
Buddha Vipassi, having freed ourselves from sense-desires,
have arisen here." 313

3.30. 'In the same way many thousands of devas came. . .
(referring similarly to SikhT and other Buddhas as verse 1.12).
They said: "Sir, in this fortunate aeon now the Lord Buddha
has arisen in the world. He was bom of Khattiya race . . . ; he
is of the Gotama clan; [52] in his time the life-span is short,
limited and quick to pass: it is seldom that anybody lives to
be a hundred. He gained his full enlightenment under an
assattha-tree ; he has a pair of noble disciples Sariputta and
Moggallana; he has one assembly of disciples, one thousand
two hundred and fifty monks who are all Arahants; his chief
personal attendant is Ananda; his father is King Suddhodana,
his mother was Queen Maya, and his royal capital is Kapila-
vatthu. Such was the Lord's renunciation, such his going-
forth, such his striving, such his full enlightenment, such his
turning of the wheel. And we, sir, who have lived the holy life
under the Lord, having freed ourselves from sense-desires,
have arisen here."

3.31. — 32. "Then I went with the Aviha devas to see the Atap-
pa devas, and with these to see the Sudassa devas, and with
these to see the Sudassi devas, and with all of these to see the
Akanittha devas. [53] And there many thousands of devas
came, saluted me and stood to one side, saying: "Sir, it is
ninety-one aeons since the Lord Buddha Vipassi appeared in
the world. . ." (as verses 29—30).

3.33. 'And so it is, monks, that by his penetration of the fun-
damentals of Dhamma 314 the Tathagata remembers the past
Buddhas who have attained final Nibbana, cutting through
multiplicity, 315 blazing a trail, have exhausted the round, 316
have passed by all suffering; he- recalls their births, their

ii 54 The Great Discourse on the Lineage 221

names, their clan, [54] their life-span, their twin-disciples, their
assemblies of disciples: "These Blessed Lords were bom thus,
were called thus, thus was their clan, thus was their morality,
their Dhamma, their wisdom, their dwelling, thus was their
liberation."' 317

Thus the Lord spoke, and the monks, delighted, rejoiced at his
words.

15 Mahanidana Sutta: The Great
Discourse on Origination

[55] 1 . T hus have I heard 318 Once the Lord was staying among
the Kurus. There is a market town there called Kammasa-
dhamma. 319 And the Venerable Ananda came to the Lord, saluted
him, sat down to one side, and said: 'It is wonderful. Lord, it
is marvellous how profound this dependent origination is,
and how profound it appears! And yet it appears to me as
clear as clear!'

'Do not say that, Ananda, do not say that! This dependent
origination is profound and appears profound. It is through
not understanding, not penetrating this doctrine that this gen-
eration has become like a tangled ball of string, covered as
with a blight, 320 tangled like coarse grass, unable to pass
beyond states of woe, the ill destiny, ruin and the round of
birth-and-death. 321

2. 'If, Ananda, you are asked: "Has ageing-and-death a con-
dition for its existence?" 322 you should answer: "Yes." If asked:
"What conditions ageing-and-death?" you should answer:
"Ageing-and-death is conditioned by birth." . . . [56] "What
conditions birth?" . . . "Becoming conditions birth," . . . "Clinging
conditions becoming." ... "Craving conditions clinging."...
"Feeling conditions craving.". . ."Contact conditions feeling."
. . . "Mind-and-body conditions contact." 323 . . ."Consciousness
conditions mind-and-body.". . .If asked: "Has consciousness
a condition for its existence?" you should answer: "Yes." If
asked: "What conditions consciousness?" you should answer:
"Mind-and-body conditions consciousness." 324

3. 'Thus, Ananda, mind-and-body conditions consciousness
and consciousness conditions mind-and-body, mind-and-body
conditions contact, contact conditions feeling, feeling condi-

224 Mahanidana Sutta: Sutta 15 ii ^

tions craving, craving conditions clinging, dinging conditions
becoming, becoming conditions birth, birth conditions ageing-
and-death, sorrow, [57] lamentation, pain, grief and distress. 325
Thus this whole mass of suffering comes into existence.

4. T have said: "Birth conditions ageing-and-death", and
this is the way that should be understood. If, Ananda, there
were no birth at all, anywhere, of anybody or anything: of
devas to the deva-state, of gandhabbas . . . , of yakkhas . . . , of
ghosts. . ., 326 of humans. . ., of quadrupeds . . ., of birds. . of
reptiles to the reptile state, if there were absolutely no birth at
all of all these beings, then, with the absence of all birth, the
cessation of birth, could ageing-and-death appear?' 'No, Lord.'
"Therefore, Ananda, just this is the root, the cause, the origin,
the condition for ageing-and-death - namely birth.

5. 'I have said: "Becoming conditions birth." . . .If there were
absolutely no becoming: in the World of Sense-Desires, of Form
or the Formless World . . . could birth appear?'

'No, Lord.' 'Therefore just this is the condition of birth -
namely becoming.

6. "'Clinging conditions becoming.". . .If there were abso-
lutely no clinging: sensuous [58] dinging, clinging to views, to
rite-and-ritual, to personality- belief. . ., could becoming appear?

7. ' "Craving conditions clinging." . ... If there were absolutely
no craving: for sights, sounds, smells, tastes, tangibles, mind-
objects . . . , could clinging appear?

8. '"Feeling conditions craving.". . .If there were absolutely
no feeling: feeling bom of eye-contact, ear-contact, nose-con-
tact, tongue-contact, body-contact, mind-contact - in the ab-
sence of all feeling, with the cessation of feeling, could craving
appear?'

'No, Lord.' Therefore, Ananda, just this is the root, the
cause, the origin, the condition for craving — namely feeling.

9. 'And so, Ananda, feeling conditions craving, craving con-
ditions seeking, 327 seeking conditions acquisition, 328 acquisi-
tion conditions decision-making, 329 decision-making condi-
tions lustful desire, 330 lustful desire conditions attachment, 331
attachment conditions appropriation, 332 appropriation condi-
tions avarice, 333 avarice [59] conditions guarding of posses-
sions, 334 and because of the guarding of possessions there

ii 62 The Great Discourse on Origination 225

arise the taking up of stick and sword, quarrels, disputes,
arguments, strife, abuse, lying and other evil unskilled states.

10. 'I have said: "All these evil unskilled states arise because
of the guarding of possessions." For if there were absolutely no
guarding of possessions . . . would there be the taking up of
stick or sword . . . ?' 'No, Lord.' 'Therefore, Ananda, the guard-
ing of possessions is the root, the cause, the origin, the condi-
tion for all these evil unskilled states.

11. 'I have said: "Avarice conditions the guarding of posses-
sions ..."

12—17. "'Appropriation conditions avarice, ... [60] attach-
ment conditions appropriation, . . . lustful desire conditions at-
tachment, . . . decision-making conditions lustful desire, . . .
acquisition conditions decision-making, . . . seeking conditions
acquisition ..." [61]

18. 'I have said: "Craving conditions seeking.". . .If there
were no craving,. . .would there be any seeking?' 'No, Lord.'
"Therefore, Ananda, craving is the root, the cause, the origin,
the condition for all seeking. Thus these two things become
united in one by feeling. 335 [62]

19. 'I have said: "Contact conditions feeling." . . . Therefore
contact is the root, the cause, the origin, the condition for
feeling.

20. "'Mind-and-body conditions contact." By whatever pro-
perties, features, signs or indications the mind-factor 336 is con-
ceived of, would there, in the absence of such properties . . .
pertaining to the mind-factor, be manifest any grasping at the
idea of the body-factor?' 337 'No, Lord.'

'Or in the absence of any such properties pertaining to the
body-factor, would there be any grasping at sensory reaction
on the part of the mind-factor?' 'No, Lord.'

'By whatever properties the mind-factor and the body-factor
are designated — in their absence is there manifested any
grasping at the idea, or at sensory reaction?' 'No, Lord.'

'By whatever properties, features, signs or indications the
mind-factor is conceived of, in the absence of these is there
any contact to be found?' 'No, Lord.'

"Then, Ananda, just this, namely mind-and-body, is the
root, the cause, the origin, the condition for all contact.

226 Mahanidana Sutta: Sutta 15 ii 66

21. 'I have said: "Consciousness conditions mind-and-body."
. . . [63] If consciousness were not to come into the mother's
womb, would mind-and-body develop there?' 'No, Lord.'

'Or if consciousness, having entered the mother's womb,
were to be deflected, would mind-and-body come to birth in
this life?' 'No, Lord.' 'And if the consciousness of such a
tender young being, boy or girl, were thus cut off, would
mind-and-body grow, develop and mature?' 'No, Lord.' 'There-
fore, Ananda, just this, namely consciousness, is the root, the
cause, the origin, the condition of mind-and-body.

22. 'I have said: "Mind-and-body conditions consciousness."
... If consciousness did not find a resting-place, in mind-and-
body, would there subsequently be an arising and coming-to-
be of birth, ageing, death and suffering?' 'No, Lord.' 'There-
fore, Ananda, just this, namely mind-and-body, is the root,
the cause, the origin, the condition of consciousness. Thus far
then, Ananda, we can trace 338 birth and decay, death and
falling into other states and being reborn, 339 thus far extends
the way of designation, of concepts, thus far is the sphere of
understanding, thus far the round goes [64] as far as can be
discerned in this life, 340 namely to mind-and-body together
with consciousness.

23. 'In what ways, Ananda, do people explain the nature of
the self? Some declare the self to? be material and limited, 341
saying: "My self is material and limited"; some declare it to
be material and unlimited . . . ; some declare it to be immate-
rial and limited...; some declare it to be immaterial and
unlimited, saying: "My self is immaterial and unlimited."

24. 'Whoever declares the self to be material and limited,
considers it to be so either now, or in the next world, think-
ing: "Though it is not so now, I shall acquire it there." 342 That
being so, that is all we need say about the view that the self is
material and limited, and the same applies to the other [65]
theories. So much, Ananda, for those who proffer an explana-
tion of the self.

23,-26. 'How is it with those who do not explain the nature
of the self?. . .(as verses 23—24 but negated). [66]

27. 'In what ways, Ananda, do people regard the self? They
equate the self with feeling: "Feeling -is ^ my self", 343 or: "Feel-

{

(

ii 68 The Great Discourse on Origination 227

ing is not my self, my self is impercipient", 344 or: "Feeling is
not my self, but my self is not impercipient, it is of a nature to
feel." 345

28. 'Now, Ananda, one who says: "Feeling is my self" should
be told: "There are three kinds of feeling, friend: pleasant,
painful, and neutral. Which of the three do you consider to be
your self?" When a pleasant feeling is felt, no painful or neu-
tral feeling is felt, but only pleasant feeling. When a painful
feeling is felt, no pleasant or neutral feeling is felt, but only
painful feeling. And when a neutral feeling is felt, no pleasant
or painful feeling is felt, but only neutral feeling.

29. 'Pleasant feeling is impermanent, conditioned, 346 depen-
dently-arisen, bound to decay, to vanish, to fade away, to
cease — and so too are painful feeling [67] and neutral feeling.
So anyone who, on experiencing a pleasant feeling, thinks:
"This is my self", must, at the cessation of that pleasant
feeling, think: "My self has gone!" and the same with painful
and neutral feelings. Thus whoever thinks: "Feeling is my
self" is contemplating something in this present life that is
impermanent, a mixture of happiness and unhappiness, sub-
ject to arising and passing away. Therefore it is not fitting to
maintain: "Feeling is my self."

30. 'But anyone who says: "Feeling is not my self, my self is
impercipient" should be asked: "If, friend, no feelings at all
were to be experienced, would there be the thought: 'I am'?"
[to which he would have to reply:] "No, Lord." 347 Therefore it
is not fitting to maintain: "Feeling is not my self, my self is
impercipient."

31. 'And anyone who says: "Feeling is not my self, but my
self is not impercipient, my self is of a nature to feel" should
be asked: "Well, friend, if all feelings absolutely and totally
ceased, could there be the thought: 'I am this?' " 348 [to which he
would have to reply:] "No, Lord." Therefore it is not fitting to
maintain: [68] "Feeling is not my self, but my self is not im-
percipient, my self is of a nature to feel."

32. 'From the time, Ananda, when a monk no longer regards
feeling as the self, or the self as being impercipient, or as
being percipient and of a nature to feel, by not so regarding,
he clings to nothing in the world; not clinging, he is not ex-

228 Mahanidana Sutta: Sutta 15 ii 69

cited by anything, and not being excited he gains personal
liberation, 349 and he knows: “Birth is finished, the holy life
has been led, done was what had to be done, there is nothing
more here/'

'And if anyone were to say to a monk whose mind was thus
freed: “The Tathagata exists after death", 350 that would be
[seen by him as] a wrong opinion and unfitting, likewise:
“The Tathagata does not exist..., both exists and does not
exist. . ., neither exists nor does not exist after death." Why
so? As far, Ananda, as designation and the range of designa-
tion reaches, as far as language and the range of language
reaches, as far as concepts and the range of concepts reaches,
as far as understanding and the range of understanding
reaches, as far as the cycle reaches and revolves - that monk
is liberated from all that by super-knowledge, 351 and to main-
tain that such a liberated monk does not know and see would
be a wrong view and incorrect.

33. 'Ananda, there are seven stations of consciousness 352
and two realms 353 Which are the seven? There are beings
different in [69] body and different in perception, such as
human beings, some devas and some in states of woe. That is
the first station of consciousness. There are beings different in
body and alike in perception, such as the devas of Brahma's
retinue, bom there [on account of having attained] the first
jhana. That is the second station. There are beings alike in
body and different in perception, such as the Abhassara de-
vas. 354 That is the third station. There are beings alike in body
and alike in perception, such as the Subhakinna devas. That
is the fourth station. There are beings who have completely
transcended all perception of matter, by the vanishing of the
perception of sense-reactions and by non-attention to the per-
ception of variety; thinking: “Space is infinite", they have
attained to the Sphere of Infinite Space. That is the fifth
station. There are beings who, by transcending the Sphere of
Infinite Space, thinking: “Consciousness is infinite", have at-
tained to the Sphere of Infinite Consciousness. That is the
sixth station. There are beings who, having transcended the
Sphere of Infinite Consciousness, thinking: “There is no thing",
have attained to the Sphere of Nd-Thingness. That is the

ii 71 The Great Discourse on Origination 229

seventh station of consciousness. [The two realms are:] The
Realm of Unconscious Beings and, secondly, the Realm of
Neither- Perception-Nor-Non-Perception.

34. 'Now, Ananda, as regards this first station of conscious-
ness, with difference of body and difference of perception, as
in the case of human beings and so on, if anyone were to un-
derstand it, its origin, its cessation, its attraction and its peril,
and the deliverance from it, would it be fitting for him to take
pleasure in it?' [70] 'No, Lord.' 'And as regards the other
stations, and '.he two spheres likewise?' 'No, Lord.'

'Ananda, insofar as a monk, having known as they really
are these seven stations of consciousness and these two spheres,
their origin and cessation, their attraction and peril, is freed
without attachment, that monk, Ananda, is called one who is
liberated by wisdom. 355

35. 'There are, Ananda, these eight liberations. 356 What are
they?

'(1) Possessing form, one sees forms. 357 That is the first
liberation. (2) Not perceiving material forms in oneself, one sees
them outside. 358 That is the second liberation. [71] (3) Think-
ing: “It is beautiful", one becomes intent on it. 359 That is the
third. (4) By completely transcending all perception of matter, by
the vanishing of the perception of sense-reactions and by non-
attention to the perception of variety, thinking: “Space is in-
finite", one enters and abides in the Sphere of Infinite Space.
That is the fourth. (5) By transcending the Sphere of Infinite
Space, thinking: “Consciousness is infinite", one enters and
abides in the Sphere of Infinite Consciousness. That is the
fifth. (6) By transcending the Sphere of Infinite Consciousness,
thinking: “There is no thing", one enters and abides in the
Sphere of No-Thingness. That is the sixth. (7) By transcending
the Sphere of No-Thingness, one reaches and abides in the
Sphere of Neither-Perception-Nor-Non-Perception. That is the
seventh. (8) By transcending the Sphere of Neither-Perception-
Nor-Non-Perception one enters and abides in the Cessation of
Perception and Feeling. 360 That is the eighth liberation.

36. 'Ananda, when once a monk attains these eight libera-
tions in forward order, in reverse order, and in forward-and-
reverse order, entering them and emerging from them as and

230 Mahanidana Sutta: Sutta 15 ii 71

when, and for as long as he wishes, and has gained by his
own super-knowledge here and now both the destruction of
the corruptions and the uncorrupted liberation of heart and
liberation by wisdom, 361 that monk is called "both-ways-
liberated", 362 and, Ananda, there is no other way of "both-
ways-liberation" that is more excellent or perfect than this/

Thus the Lord spoke. And the Venerable Ananda rejoiced and
was delighted at his words.

16 Mahaparinibbana Sutta:
The Great Passing
The Buddha's Last Days

[72] 1.1. Thus have I heard. 363 Once the Lord was staying at
Rajagaha on the mountain called Vultures' Peak. 364 Now just
then King Ajatasattu Vedehiputta 365 of Magadha wanted to
attack the Vajjians. 366 He said: 'I will strike the Vajjians who
are so powerful and strong, I will cut them off and destroy
them, I will bring them to ruin and destruction!'

1.2. And King Ajatasattu said to his chief minister the Brah-
min Vassakara: 'Brahmin, go to the Blessed Lord, worship
him with your head to his feet in my name, ask if he is free
from sickness or disease, if he is living at ease, vigorously and
comfortably, and then say: "Lord, King Ajatasattu Vedehiput-
ta of Magadha wishes to attack the Vajjians and says: 'I will
strike the Vajjians . . . ,bring them to ruin and [73] destruction!' "
And whatever the Lord declares to you, report that faithfully
back to me, for Tathagatas never lie.'

1.3. 'Very good, Sire', said Vassakara and, having had the
state carriages harnessed, he mounted one of them and drove
in state from Rajagaha to Vultures' Peak, riding as far as the
ground would allow, then continuing on foot to where the
Lord was. He exchanged courtesies with the Lord, then sat
down to one side and delivered the King's message.

1.4. Now the Venerable Ananda was standing behind the
Lord, fanning him. And the Lord said: 'Ananda, have you
heard that the Vajjians hold regular and frequent assemblies?'
'I have heard. Lord, that they do.'

'Ananda, as long as the Vajjians hold regular and frequent
assemblies, they may be expected to prosper and not decline.
Have you heard [74] that the Vajjians meet in harmony, break
up in harmony, and carry on their business in harmony?' T
have heard. Lord, that they do.'

232 Mahaparinibbana Sutta: Sutta 16 ii 76

'Ananda, as long as the Vajjians meet in harmony, break up
in harmony, and carry on their business in harmony, they
may be expected to prosper and not decline. Have you heard
that the Vajjians do not authorise what has not been author-
ised already, and do not abolish what has been authorised,
but proceed according to what has been authorised by their
ancient tradition? 7 'I have. Lord.' . . . "Have you heard that they
honour, respect, revere and salute the elders among them, and
consider them worth listening to? . . . that they do not forcibly
abduct others' wives and daughters and compel them to live
with them?. . .that they honour, respect, revere and salute the
Vajjian shrines at home and abroad, not withdrawing the
proper support made and given before? ... [75] that proper
provision is made for the safety of Arahants, so that such
Arahants may come in future to live there, and those already
there may dwell in comfort?' 'I have. Lord.'

'Ananda, so long as such proper provision is made, . . . the
Vajjians may be expected to prosper and not decline.',

1.5. Then the Lord said to the Brahmin Vassakara: 'Once,
Brahmin, when I was at the Sarandada Shrine in Vesali, I
taught the Vajjians these seven principles for preventing de-
cline, and as long as they keep to these seven principles, as
long as these principles remain in force, the Vajjians may be
expected to prosper and not decline.'

At this, Vassakara replied: 'Reverend Gotama, if the Vajjians
keep to even one of,. these principles, they may be expected to
prosper and not [76] decline — far less all seven. Certainly the
Vajjians will never be conquered by King Ajatasattu by force
of arms, but only by means of propaganda 367 and setting them
against one another. And now, Reverend Gotama, may I de-
part? I am busy and have much to do.' 'Brahmin, do as you
think fit.' Then Vassakara, rejoicing and delighted at the Lord's
words, rose from his seat and departed.

1.6. Soon after Vassakara had gone, the Lord said: 'Ananda,
go to whatever monks there are round about Rajagaha, and
summon them to the assembly hall.' "Very good. Lord', said
Ananda, and did so. Then he came to the Lord, saluted him,
stood to one side and said: 'Lord, the order of monks is as-
sembled. Now is the time for the Lord to do as he sees fit.'
Then the Lord rose from his seat, went to the assembly hall.

ii 79 ' The Buddha's Last Days 233

sat down on the prepared seat, and said: 'Monks, I will teach
you seven things that are conducive to welfare. 368 Listen, pay
careful attention, and I will speak.' 'Yes, Lord', said the monks,
and the Lord said:

'As long as the monks hold regular and frequent assemblies,
they may be expected to prosper and not decline. As long as
they meet in harmony, break up in harmony, and carry on
their [77] business in harmony, they may be expected to pros-
per and not decline. As long as they do not authorise what
has not been authorised already, and do not abolish what has
been authorised, but proceed according to what has been
authorised by the rules of training . . . ; as long as they honour,
respect, revere and salute the elders of long standing who are
long ordained, fathers and leaders of the order. . .; as long as
they do not fall prey to desires which arise in them and lead
to rebirth . . . ; as long as they are devoted to forest-lodgings . . . ;
as long as they preserve their personal mindfulness, so that in
future the good among their companions will come to them,
and those who have already come will feel at ease with them
. . . ; as long as the monks hold to these seven things and are
seen to do so, they may be expected to prosper and not
decline.

1.7. 'I will tell you another seven things conducive to wel-
fare. . .As long as monks do not rejoice, delight and become
absorbed in works, 369 ... in chattering, ... in sleeping, ... in
company, ... in evil desires, ... in mixing and associating with
evil friends,. . .as long as they do not rest content with partial
achievements 370 . . .; as long as the monks hold to these seven
things and are seen to do so, they may be expected to prosper
and not decline.

1.8. 'I will tell you another seven things conducive to wel-
fare ... As long as monks continue with faith, with modesty,
with fear of doing wrong, with learning, [79] with aroused
vigour, with established mindfulness, with wisdom. . .

1.9. 'I will tell you another seven things . . . As long as monks
develop the enlightenment-factors of mindfulness, of investi-
gation of phenomena, of energy, of delight, of tranquillity, of
concentration, of equanimity. . .

1.10. 'I will tell you another seven things ... As long as monks

234 Mahaparinibbana Sutta: Sutta 16 ii 82

develop the perception of impermanence, of non-self, of im-
purity, of danger, of overcoming, of dispassion, of cessation,
. . . [80] they may be expected to prosper and not decline.

1.11. 'Monks, I will tell you six things that are conducive to
communal living. . .As long as monks both in public and in
private show loving-kindness to their fellows in acts of body,
speech and thought, . . . share with their virtuous fellows what-
ever they receive as a rightful gift, including the contents of
their alms-bowls, which they do not keep to themselves, . . .
keep consistently, unbroken and unaltered those rules of con-
duct that are spotless, leading to liberation, praised by the
wise, unstained and conducive to concentration, and persist
therein with their fellows both in public and in private, . . .
continue in that noble view that leads to liberation, to the
utter destruction of suffering, remaining in such awareness
with their fellows both in public and in private . . . [81] As long
as monks hold to these six things and are seen to do so, they
may be expected to prosper and not decline/

1.12. And then the Lord, while staying at Vultures' Peak,
gave a comprehensive discourse: 'This is morality, this is con-
centration, this is wisdom. Concentration, when imbued with
morality, brings great fruit and profit. Wisdom, when imbued
with concentration, brings great fruit and profit. The mind
imbued with wisdom becomes completely free from the cor-
ruptions, that is, from the corruption of sensuality, of becom-
ing, of false views and of ignorance.'

1.13. And when the Lord had stayed at Rajagaha as long as
he wished, he said to the Venerable Ananda: 'Come, Ananda,
let us go to Ambalatthika.' 'Very good. Lord', said Ananda,
and the Lord went there with a large company of monks.

1.14. And the Lord stayed in the royal park at Ambalatthi-
ka, 371 and there he delivered a comprehensive discourse: 'This
is morality, this is concentration, this is wisdom . . . '

1.15. Having stayed at Ambalatthika as long as he wished,
the Lord said to Ananda: 'Let us go to Nalanda', and they did
so. At Nalanda the Lord stayed in Pavarika's mango-grove.

-'/ 1.16. Then the Venerable Sariputta came to see the Lord,
saluted him, [82] sat down to one side, and said: 'It is clear to
me. Lord, that there never has been, will be or is now another

ii 84 The Buddha's Last Days 235

ascetic or Brahmin who is better or more enlightened than the
Lord.'

'You have spoken boldly with a bull's voice, Sariputta, you
have roared the lion's roar of certainty! How is this? Have all
the Arahant Buddhas of the past appeared to you, and were
the minds of all those Lords open to you, so as to say: "These
Lords were of such virtue, such was their teaching, such their
wisdom, such their way, such their liberation"?' 'No, Lord.'

'And have you perceived all the Arahant Buddhas who will
appear in the future. . .?' 'No, Lord.'

'Well then, Sariputta, you know me as the Arahant Buddha,
and do you know: "The Lord is of such virtue, such is his
teaching, such his wisdom, such his way, such his liberation"?'
'No, Lord.'

'So, Sariputta, you do not have knowledge of the minds of
the Buddhas of the past, the future or the present. Thus, Sari-
putta, [83] have you not spoken boldly with a bull's voice and
roared the lion's roar of certainty with your declaration?'

1.17. 'Lord, the minds of the Arahant Buddhas of the past,
future and present are not open to me. But I know the drift of
the Dhamma. 372 Lord, it is as if there were a royal frontier city,
with mighty bastions and a mighty encircling wall in which
was a single gate, at which was a gatekeeper, wise, skilled and
clever, who kept out strangers and let in those he knew. And
he, constantly patrolling and following along a path, might
not see the joins and clefts in the bastion, even such as a cat
might creep through. But whatever larger creatures entered or
left the city, must all go through this very gate. And it seems
to me. Lord, that the drift of the Dhamma is the same. All
those Arahant Buddhas of the past attained to supreme en-
lightenment by abandoning the five hindrances, defilements
of mind that weaken the understanding, having firmly estab-
lished the four foundations of mindfulness in their minds,
and realised the seven factors of enlightenment as they really
are. All the Arahant Buddhas of the future will do likewise,
and you, Lord, who are now the Arahant, fully-enlightened
Buddha, have done the same.'

1.18. Then, while staying at Nalanda, [84] in Pavarika's mango-
grove, the Lord gave a comprehensive discourse to the monks.

236 Mahaparinibbana Sutta: Sutta 16 ii 86

"This is morality, this is concentration, this is wisdom . . . ' (as
verse 12).

1.19. And having stayed at Nalanda as long as he wished, the
Lord said to Ananda: "Let us go to Pataligama.' And they did
so.

1.20. At Pataligama they heard say: 'The Lord has arrived
here'. And the lay-followers of Pataligama came to the Lord,
saluted him, sat down to one side, and said: 'May the Lord
consent to stay at our rest-house!' And the Lord consented by
silence.

1.21. Understanding his consent, they rose from their seats,
saluted the Lord and, passing him by to the right, went to the
rest-house and strewed the floor, prepared seats, provided a
water-pot and filled the oil-lamp. Then they went to the Lord,
saluted him, stood to one side and said: 'All is ready at the
rest-house, Lord. Now is the time to do as the Lord wishes.'

[85]

1.22. Then the Lord dressed, took his robe and bowl, and
went with his monks to the rest-house, where he washed his
feet, went in and sat down facing east, with his back against
the central pillar. And the monks, having washed their feet,
went in and sat down with their backs to the west wall, facing
east, and with the Lord sitting in front of them. And the lay-
followers of Pataligama, having washed their feet, went in and
sat down with their backs to the east wall, facing west and
with the Lord before them.

1.23. Then the Lord addressed the lay-followers of Pataligama:
'Householders, there are these five perils to one of bad moral-
ity, of failure in morality. What are they? In the first place, he
suffers great loss of property through neglecting his affairs. In
the second place, he gets a bad reputation for immorality and
misconduct. In the third place, whatever assembly he ap-
proaches, whether of Khattiyas, Brahmins, householders or
ascetics, he does so diffidently and shyly. In the fourth place,
he dies confused. In the fifth place, after death, at the breaking-
up of the body, he arises in an evil state, a bad fate, in
suffering and hell. These are the five perils to one of bad
morality.

[86] 1.24. 'And, householders, there are these five advantages

ii 87 The Buddha's Last Days 237

to one of good morality and of success in morality. What are
they? In the first place, through careful attention to his affairs
he gains much wealth. In the second place, he gets a good
reputation for morality and good conduct. In the third place,
whatever assembly he approaches, whether of Khattiyas, Brah-
mins, householders or ascetics, he does so with confidence
and assurance. In the fourth place, he dies unconfused. In the
fifth place, after death, at the breaking-up of the body, he
arises in a good place, a heavenly world. These are the five
advantages to one of good morality, and of success in moral-
ity.'

1.25. Then the Lord instructed, inspired, fired and delighted
the lay-followers of Pataligama with talk on Dhamma until far
into the night. Then he dismissed them, saying: 'Householders,
the night is nearly over. Now it is time for you to do as you
think fit.' 'Very good. Lord', they said and, rising and saluting
the Lord, they passed him by to the right and departed. And
the Lord spent the remainder of the night in the rest-house
left empty by their departure.

1.26. Now at this time Sunidha and Vassakara, the Maga-
dhan ministers, were building a fortress in Pataligama as a de-
fence against the Vajjians. And at that time a multitude of
[87] thousands of devas were taking up lodging in Pataligama.
And in the parts where powerful devas settled, they caused
the minds of the most powerful royal officials to pick those
sites for their dwellings, and where middle and lower-ranking
devas settled, so too they caused the minds of royal officials of
corresponding grade to pick those sites for their dwellings.

1.27. And the Lord, with his divine eye surpassing that of
humans, saw the thousands of devas taking up residence in
Pataligama. And, getting up at break of day, he said to the
Venerable Ananda: 'Ananda, who is building a fortress at
Pataligama?' 'Lord, Sunidha and Vassakara, the Magadhan
ministers, are building a fortress against the Vajjians.'

1.28. 'Ananda, just as if they had taken counsel with the
Thirty-Three Gods, Sunidha and Vassakara are building a
fortress at Pataligama. I have seen with my divine eye how
thousands of devas were taking up lodging there ... (as verse
26). Ananda, as far as the Ariyan realm extends, as far as its

238 Mahaparinibbana Sutta : Sutta 16 ii 89

trade extends, this will be the chief city, Pataliputta, scattering
its seeds far and [88] wide. And Pataliputta will face three
perils: from fire, from water and from internal dissension/

1.29. Then Sunidha and Vassakara called on the Lord and,
having exchanged courtesies, stood to one side and said: 'May
the Reverend Gotama accept a meal from us tomorrow with
his order of monks!' And the Lord consented by silence.

1.30. Understanding his consent, Sunidha and Vassakara
went home and there had a fine meal of hard and soft food
prepared. When it was ready, they reported to the Lord:
'Reverend Gotama, the meal is ready.' Then the Lord, having
dressed in the morning, took his robe and bowl, went with
the order of monks to the residence of Sunidha and Vassakara,
and sat down on the prepared seat. Then Sunidha and Vassa-
kara served the Buddha and his order of monks with choice
soft and hard foods till they were satisfied. And when the
Lord took his hand away from the bowl they sat down on low
stools to one side.

1.31. And as they sat there, the Lord thanked them with
these verses:

'In whatever realm the wise man makes his home,

He should feed the virtuous leaders of the holy life.

Whatever devas there are who report this offering.

They will pay him respect and honour for this. [89]

They tremble for* him as a mother for her son,

And he for whom devas tremble ever happy is.'

Then the Lord rose from his seat and took his departure.

1.32. Sunidha and Vassakara followed closely behind the
Lord, saying: 'Whichever gate the ascetic Gotama goes out by
today, that shall be called the Gotama gate; and whichever
ford he uses to cross the Ganges, that shall be called the
Gotama ford.' And so the gate by which the Lord went out
was called the Gotama Gate.

1.33. And then the Lord came to the River Ganges. And just
then, the river was so full that a crow could drink out of it.
And some people were looking for a boat, and some were
looking for a raft, and some were binding together a raft of

ii 91 The Buddha's Last Days 239

reeds to get to the other side. But the Lord, as swiftly as a
strong man might stretch out his flexed arm or flex it again,
vanished from this side of the Ganges and reappeared with
his order of monks on the other shore.

1.34. And the Lord saw those people who were looking for a
boat, looking for a raft, and binding together a raft of reeds to
get to the other side. And seeing their intentions, he uttered
this verse on the spot:

'When they want to cross the sea, the lake or pond.
People make a bridge or raft — the wise have crossed
already.'

[ End of first recitation-section]

[90] 2.1. The Lord said to Ananda: 'Let us go to Kotigama.'
'Very good. Lord', said Ananda, and the Lord went with a
large company of monks to Kotigama, and stayed there.

2.2. Then the Lord addressed the monks thus: 'Monks, it is
through not understanding, not penetrating the Four Noble
Truths that I as well as you have for a long time run on and
gone round the cycle of birth-and-death. What are they? By
not understanding the Noble Truth of Suffering we have fared
on, by not understanding the Noble Truth of the Origin of
Suffering, of the Cessation of Suffering, and of the Path Lead-
ing to the Cessation of Suffering we have fared on round the
cycle of birth-and-death. And by the understanding, the pene-
tration of the same Noble Truth of Suffering, of the Origin of
Suffering, of the Cessation of Suffering and of the Path Lead-
ing to the Cessation of Suffering, the craving for becoming
has been cut off, the support of becoming has been destroyed,
there is no more re-becoming.'

2.3. The Lord having said this, the Well-Farer having spoken,
the Teacher said: [91]

'Not seeing the Four Noble Truths as they are,

Having long traversed the round from life to life.

These being seen, becoming's supports pulled up.
Sorrow's root cut off, rebirth is done.'

240 Mahaparinibbana Sutta: Sutta 16 ii 93

2.4. Then the Lord, while staying at Kotigama, gave a com-
prehensive discourse: 'This is morality, this is concentration,
this is wisdom. Concentration, when imbued with morality,
brings great fruit and profit. Wisdom, when imbued with
concentration, brings great fruit and profit. The mind imbued
with wisdom becomes completely free from the corruptions,
that is, from the corruption of sensuality, of becoming, of false
views and of ignorance.'

2.5. When the Lord had stayed at Kotigama as long as he
wished, he said: 'Ananda, let us go to Nadika.' 'Very good.
Lord', said Ananda, and the Lord went with a large company
of monks to Nadika, where he stayed at the Brick House. 373

2.6. And the Venerable Ananda came to the Lord, saluted
him, sat down to one side, and said: 'Lord, the monk Salha
and the nun Nanda have died at Nadika. What rebirth have
they taken after death? [92] The lay-follower Sudatta and the
laywoman- follower Sujata, the lay- followers Kakudha, Kalinga,
Nikata, Katissabha, Tuttha, Santuttha, Bhadda and Subhadda
have all died in Nadika. What rebirths have they taken?'

2.7. 'Ananda, the monk Salha, by the destruction of the cor-
ruptions, attained in this life, through his own super-know-
ledge, the uncorrupted liberation of mind, the liberation by
wisdom. The nun Nanda, by the destruction of the five lower
fetters, has been spontaneously reborn, 374 and will gain Nib-
bana from that state without returning to this world. The lay-
follower Sudatta, by the destruction of three fetters and the
reduction of greed/ hatred and delusion, is a Once-Retumer
who will come back once more to this world, and then make
an end of suffering. The laywoman-follower Sujata, by the
destruction of three fetters, is a Stream-Winner, incapable of
falling into states of woe, certain of attaining Nibbana. The
lay-follower Kakudha, by the destruction of the five lower
fetters, has been spontaneously reborn, and will gain Nibbana
from that state without returning to this world. Likewise Ka-
linga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda and Su-
bhadda. [93] Ananda, in Nadika more than fifty lay-followers
have by the destruction of the five lower fetters been spon-
taneously reborn, and will gain Nibbana from that state with-
out returning to this world. Rather more than ninety, by the

jj 24 The Buddha's Last Days 241

destruction of three fetters and the reduction of greed, hatred
and delusion, are Once-Retumers who will come back once
more to this world and then make an end of suffering. And
well over five hundred, by the destruction of three fetters, are
Stream- Winners, incapable of falling into states of woe, cer-
tain of attaining Nibbana.

2.8. 'Ananda, it is not remarkable that that which has come
to be as a man should die. But that you should come to the
Tathagata to ask the fate of each of those who have died, that
is a weariness to him. 375 Therefore, Ananda, I will teach you a
way of knowing Dhamma, called the Mirror of Dhamma,
whereby the Ariyan disciple, if he so wishes, can discern of
himself: "I have destroyed hell, animal-rebirth, the realm of
ghosts, all downfall, evil fates and sorry states. I am a Stream-
Winner, incapable of falling into states of woe, certain of
attaining Nibbana."

2.9. 'And what is this Mirror of Dhamma by which he can

know this? Here, Ananda, this Ariyan disciple is possessed of
unwavering confidence 377 in the Buddha, thus: This Blessed
Lord is an Arahant, a fully-enlightened Buddha, endowed
with wisdom and conduct, the Well-Farer, Knower of the
worlds, incomparable Trainer of men to be tamed. Teacher of
gods and humans, enlightened and blessed." He is possessed
of unwavering faith in the Dhamma, thus: Well-proclaimed

by the Lord is the Dhamma, visible here and now, timeless,
inviting inspection, leading onward, to be comprehended by
the wise each one for himself." He is possessed of unwaver-
ing confidence in the Sangha, thus: "Well-directed is the
Sangha of the Lord's disciples, of upright conduct, on the
right [94] path, on the perfect path; that is to say the four pairs
of persons, 378 the eight kinds of humans. The Sangha of the
Lord's disciples is worthy of offerings, worthy of hospitality,
worthy of gifts, worthy of veneration, an unsurpassed field of
merit in the world. And he 379 is possessed of morality dear to
the Noble Ones, unbroken, without defect, unspotted, with-
out inconsistency, 380 liberating, uncorrupted, and conducive
to concentration.

'This, Ananda, is the Mirror of Dhamma, whereby the

242 Mahay) arinibb ana Sutta: Sutta 16 ii 96

Aryan disciple . . . can discern of himself: "I have destroyed
hell, ... I am a Stream-Winner, . . . certain of attaining Nibbana."
(as verse 8)

2.10. Then the Lord, staying at Nadika in the Brick House,
gave a comprehensive discourse to the monks: "This is moral-
ity, this is concentration, this is wisdom. . / (as verse 2.4).

2.11. And when the Lord had stayed at Nadika as long as he
wished, ... he went with a large company of monks to Vesali,
where he stayed at Ambapali's grove.

2.12. And there the Lord addressed the monks: 'Monks, a
monk should be mindful and clearly aware, this is our charge
to you!

'And how is a monk mindful? 381 Here, a monk abides con-
templating the body as body, 382 earnestly, clearly aware, [95]
mindful and having put away all hankering and fretting for
the world, and likewise with regard to feelings, mind and
mind-objects. That is how a monk is mindful.

2.13. 'And how is a monk clearly aware? Here, a monk,
when going forward or backward, is aware of what he is doing;
in looking forward or back he is aware of what he is doing; in
bending and stretching he is aware of what he is doing; in carry-
ing his inner and outer robe and bowl he is aware of what he
is doing; in eating, drinking, chewing and savouring he is
aware of what he is doing; in passing excrement or urine he is
aware of what he is doing; in walking, standing, sitting or
lying down, in keeping awake, in speaking or in staying
silent, he is aware of what he is doing. That is how a monk is
clearly aware. A monk should be mindful and clearly aware,
this is our charge to you!'

2.14. Now Ambapall the courtesan 383 heard that the Lord
had arrived at Vesali and was staying at her grove. She had
the best carriages made ready and drove from Vesali to her
park. She drove as far as the ground would allow, then alighted
and went on foot to where the Lord was. She saluted the Lord
and sat down to one side, and as she sat, the Lord instructed,
inspired, fired and delighted her with a talk on Dhamma. And
being thus delighted, Ambapall said: 'Lord, may the Lord
consent to take a meal from me tomorrow with his order of

ii 97 The Buddha's Last Days 243

monks!' The Lord consented by silence, and Ambapall, under-
standing his acceptance, rose from her seat, saluted the Lord
and, passing him by to the right, departed.

2.13. And the Licchavis of Vesali heard that the Lord [96] had
arrived at Vesali and was staying at Ambapali's grove. So they
had the best carriages made ready and drove out of Vesali.
And some of the young Licchavis were all in blue, 384 with
blue make-up, 385 blue clothes and blue adornment, while some
were in yellow, some in red, some in white, with white make-
up, white clothes and white adornment.

2.16. And Ambapall met the young Licchavis axle to axle,
wheel to wheel, yoke to yoke. And they said to her: 'Arnba-
pali, why do you drive up against us like that?' 'Because,
young sirs, the Blessed Lord has been invited by me for a
meal with his order of monks.'

'Ambapall, give up this meal for a hundred thousand pieces!'
'Young sirs, if you were to give me all Vesali with its reve-
nues 386 I would not give up such an important meal!'

Then the Licchavis snapped their fingers, saying: 'We've
been beaten by the mango-woman, 387 we've been cheated by
the mango-woman!' And they set out for Ambapali's grove.

2.17. And the Lord, having seen the Licchavis from afar,
said: 'Monks, any of you who have not seen the Thirty-Three
Gods, just look at this troop of Licchavis! Take a good look at
them, [97] and you will get an idea of the Thirty-Three Gods!'

2.18. Then the Licchavis drove in their carriages as far as the
ground would allow, then they alighted and went on foot to
where the Lord was, saluted him and sat down to one side.
And as they sat, the Lord instructed, inspired, fired and de-
lighted them with a talk on Dhamma. And being thus delight-
ed, they said: 'Lord, may the Lord consent to take a meal from
us tomorrow with his order of monks!' 'But, Licchavis, I have
already accepted a meal for tomorrow from the courtesan Am-
bapali!'

And the Licchavis snapped their fingers, saying: 'We've
been beaten by the mango-woman, we've been cheated by
the mango-woman!' Then, having rejoiced and delighted in
his talk, they rose from their seats, saluted the Lord and,
passing him by on the right, departed.

244 Mahaparinibbana Sutta: Sutta 16 ii 99

2.19. And Ambapali, when night was nearly over, having
had choice hard and soft food prepared at her home, announ-
ced to the Lord that the meal was ready. Having dressed and
taken robe and bowl, the Lord went with the order of monks
to Ambapali's residence and sat down on the prepared seat.
And she served the Buddha and his monks with choice hard
and soft food till they were satisfied. And when the Lord had
taken his hand from the bowl, Ambapali took a low stool and
[98] sat down to one side. So seated, she said: "Lord, I give this
park to the order of monks with the Buddha as its head.' The
Lord accepted the park, and then he instructed, inspired, fired
and delighted her with a talk on Dhamma, after which he rose
from his seat and departed.

2.20. Then, while staying at Vesali, the Lord delivered a
comprehensive discourse to the monks: 'This is morality, this
is concentration, this is wisdom. . / (as verse 2.4).

2.21. And when the Lord had stayed at Ambapali's grove as
long as he wished, ... he went with a large company of
monks to the little village of Beluva, where he stayed.

2.22. There the Lord said to the monks: 'You, monks, should
go to anywhere in Vesali where you have friends or acquain-
tances or supporters, and spend the Rains there. I shall spend
the Rains here in Beluva.' 'Very good. Lord', replied the monks,
and [99] they did so, but the Lord spent the Rains in Beluva.

2.23. And during the Rains the Lord was attacked by a
severe sickness, witlj sharp pains as if he were about to die.
But he endured all this mindfully, clearly aware and without
complaining. He thought 'It is not fitting that I should attain
final Nibbana without addressing my followers and taking
leave of the order of monks. I must hold this disease in check
by energy and apply myself to the force of life.' He did so, and
the disease abated.

2.24. Then the Lord, having recovered from his sickness, as
soon as he felt better, went outside and sat on a prepared seat
in front of his dwelling. Then the Venerable Ananda came to
him, saluted him, sat down to one side and said: 'Lord, I have
seen the Lord in comfort, and I have seen the Lord's patient
enduring. And, Lord, my body was like a drunkard's. I lost
my bearings and things were unclear .to me because of the

ii 102 The Buddha's Last Days 245

Lord's sickness. The only thing that was some comfort to me
was the thought: "The Lord will not attain final Nibbana until
he has made some statement about the order of monks."' [100]

2.25. 'But, Ananda, what does the order of monks expect of
me? I have taught the Dhamma, Ananda, making no "inner"
and "outer": 388 the Tathagata has no "teacher's fist" in respect
of doctrines. If there is anyone who thinks: "I shall take
charge of the order", 389 or "The order should refer to me", let
him make some statement about the order, but the Tathagata
does not think in such terms. So why should the Tathagata
make a statement about the order?

'Ananda, I am now old, worn out, venerable, one who has
traversed life's path, I have reached the term of life, which is
eighty. 390 Just as an old cart is made to go by being held
together with straps, 391 so the Tathagata's body is kept going
by being strapped up. It is only when the Tathagata with-
draws his attention from outward signs, 392 and by the cessa-
tion of certain feelings, 393 enters into the signless concentra-
tion of mind, 394 that his body knows comfort.

2.26. 'Therefore, Ananda, you should live as islands 395 unto
yourselves, being your own refuge, with no on else as your
refuge, with the Dhamma as an island, with the Dhamma as
your refuge, with no other refuge. And how does a monk live
as an island unto himself, . . . with no other refuge? Here, Anan-
da, a monk abides contemplating the body as body, earnestly,
clearly aware, mindful and having put away all hankering and
fretting for the world, and likewise with regard to feelings,
mind and mind-objects. That, Ananda, is how a monk lives as
an island unto himself,. . .with no other refuge. [101] And those
who now in my time or afterwards live thus, they will become
the highest, 396 if they are desirous of learning.'

[End of second recitation-section ]

[102] 3.1 Then the Lord, rising early, dressed, took his robe
and bowl, and entered Vesali for alms. Having eaten on his
return from the alms-round, he said to the Venerable Ananda:
'Bring a mat, Ananda. We will go to the Capala Shrine for the

246 Mahaparinibbana Sutta: Sutta 16 ii 104

siesta.' 'Very good. Lord', said Ananda, and, getting a mat, he
followed behind.

3.2. Then the Lord came to the Capala Shrine, and sat down
on the prepared seat. Ananda saluted the Lord and sat down
to one side, and the Lord said: 'Ananda, Vesali is delightful,
the Udena Shrine is delightful, the Gotamaka Shrine is delight-
ful, the Sattambaka 397 Shrine is delightful, the Bahuputta 398
Shrine is delightful, the Capala Shrine is delightful. [103]

3.3. 'Ananda, whoever has developed the four roads to
power, 399 practised them frequently, made them his vehicle,
made them his base, established them, become familiar with
them and properly undertaken them, could undoubtedly live
for a century, 400 or the remainder of one. The Tathagata has
developed these powers, . . . properly undertaken them. And
he could, Ananda, undoubtedly live for a century, or the re-
mainder of one.'

3.4. But the Venerable Ananda, failing to grasp this broad
hint, this clear sign, did not beg the Lord: 'Lord, may the
Blessed Lord stay for a century, may the Well-Farer stay for a
century for the benefit and happiness of the multitude, out of
compassion for the world, for the benefit and happiness of
devas and humans', so much was his mind possessed by
Mara. 401

3.5. And a second time. . ., and a third time. . .(as verses 3 —
4 )- [ 10 4l

3.6. Then the Lord said: 'Ananda, go now and do what
seems fitting to you.' 'Very good. Lord', said Ananda and,
rising from his seat, he saluted the Lord, passed by on the
right and sat down under a tree some distance away.

3.7. Soon after Ananda had left, Mara the Evil One came to
the Lord, stood to one side, and said: 'Lord, may the Blessed
Lord now attain final Nibbana, may the Well-Farer now attain
final Nibbana. Now is the time for the Blessed Lord's final
Nibbana. Because the Blessed Lord has said this: "Evil One, I
will not take final Nibbana till I have monks and disciples
who are accomplished, trained, skilled, learned, knowers of
the Dhamma, trained in conformity with the Dhamma, cor-
rectly trained and walking in the path of the Dhamma, who
will pass on what they have gained from their Teacher, teach

ii 107 The Buddha's Last Days 247

it, declare it, establish it, expound it, analyse it, make it clear;
till they shall be able by means of the Dhamma to refute false
teachings that have arisen, and teach the Dhamma of won-
drous effect." 402

3.8. 'And now, Lord, the Blessed Lord has such monks and

l disciples. May the Blessed Lord now attain final Nibbana,

may the Well-Farer now attain final Nibbana. Now is the time
for the Blessed Lord's final Nibbana. And the Blessed Lord
has said: "I will not take final Nibbana till I have nuns and
female disciples who are accomplished, ... till I have laymen-
followers, . . . till I have laywomen-followers ..." (as verse 7).
[106] May the Blessed Lord now take final Nibbana . . . And the
Blessed Lord has said: "Evil One, I will not take final Nibbana
i 1 till this holy life has been successfully established and flou-

rishes, is widespread, well-known far and wide, well-pro-
claimed among mankind everywhere." And all this has come
about. May the Blessed Lord now attain final Nibbana, may
the Well-Farer now attain final Nibbana. Now is the time for
1 the Blessed Lord's final Nibbana.'

3.9. At this the Lord said to Mara: 'You need not worry. Evil
One. The Tathagata' s final passing will not be long delayed.
Three months from now, the Tathagata will take final Nib-
bana.'

3.10. So the Lord, at the Capala Shrine, mindfully and in full
awareness renounced the life-principle, and when this occurr-
ed there was a great earthquake, terrible, hair-raising and
accompanied by thunder. And when the Lord [107] saw this
he uttered this verse:

'Gross or fine, things become the sage abjured.

Calm, composed, he burst becoming's shell.' 403

3.11. And the Venerable Ananda thought: 'It is marvellous,
it is wonderful how this great earthquake arises, this terrible
earthquake, so dreadful and hair-raising, accompanied by
thunder! Whatever can have caused it?'

3.12. He went to the Lord, saluted him, sat down to one
side, and asked him that question.

3.13. 'Ananda, there are eight reasons, eight causes for the
appearance of a great earthquake. This great earth is establish-

248 Mahaparinibbana Sutta: Sutta 16 ii 109

ed on water, the water on the wind, the wind on space. And
when a mighty wind blows, this stirs up the water, and through
the stirring-up of the water the earth quakes. That [108] is the
first reason.

3.14. 'In the second place there is an ascetic or Brahmin who
has developed psychic powers, or a mighty and powerful
deva whose earth-consciousness is weakly developed and his
water-consciousness is immeasurable, 404 and he makes the
earth shudder and shake and violently quake. That is the
second reason.

3.15. 'Again, when a Bodhisatta descends from the Tusita
Heaven, mindful and clearly aware, into his mother's womb,
then the earth shudders and shakes and violently quakes.
That is the third reason,

3.16. 'Again, when the Bodhisatta emerges from his mother's
womb, mindful and clearly aware, then the earth shudders
and shakes and violently quakes. That is the fourth reason.

3.17. 'Again, when the Tdthagata gains unsurpassed enligh-
tenment, then the earth shudders and shakes and violently
quakes. That is the fifth reason.

3.18. 'Again, when the Tathagata sets in motion the Wheel of
the Dhamma, then the earth shudders and shakes and violent-
ly quakes. That is the sixth reason.

3.19. 'Again, when the Tathagata, mindful and clearly aware,
renounces the life-principle, then the earth shudders and shakes
and violently quakes.

3.20. 'Again, when the Tathagata [109] gains the Nibbana-
element without remainder, 405 then the earth shudders and
shakes and violently quakes. That is the eighth reason. These,
Ananda, are the eight reasons, the eight causes for the appear-
ance of a great earthquake.

3.21. 'Ananda, these eight [kinds of] assemblies. What are
they? They are the assembly of Khattiyas, the assembly of
Brahmins, the assembly of householders, the assembly of as-
cetics, the assembly of devas of the Realm of the Four Great
Kings, the assembly of the Thirty-Three Gods, the assembly of
maras, the assembly of Brahmas.

3.22. 'I remember well, Ananda, many hundreds of assem-
blies of Khattiyas 406 that I have attended; and before I sat

ii 111 The Buddha's Last Days 249

down with them, spoke to them or joined in their conversation,
I adopted their appearance and speech, whatever it might be.
And I instructed, inspired, fired and delighted them with a
discourse on Dhamma. And as I spoke with them they did not
know me and wondered: "Who is it that speaks like this — a
deva or a man?" And having thus instructed them, I disap-
peared, and still they did not know: "He who has just disap-
peared — was he a deva or a man?"

3.23. 'I remember well many hundreds of assemblies of Brah-
mins, of householders, of ascetics, of devas of the Realm of the
Four Great Kings, of the Thirty-Three Gods, of maras, of Brah-
mas . . . ,[110] and still they did not know: "He who has just dis-
appeared — was he a deva or a man?" Those, Ananda, are the
eight assemblies.

3.24. 'Ananda, there are eight stages of mastery. 407 What are
they?

3.25. 'Perceiving forms internally, 408 one sees external forms,
limited and beautiful or ugly, and in mastering these, one is
aware that one knows and sees them. That is the first stage.

3.26. 'Perceiving forms internally, one sees external forms,
unlimited and beautiful or ugly. ..(as verse 25). That is the
second stage.

3 .27. 'Not perceiving forms internally, one sees external forms,
limited and beautiful or ugly . . .(as verse 25). That is the third
stage.

3.28. 'Not perceiving forms internally, one sees external forms,
unlimited and beautiful or ugly, and in mastering these, one
is aware that one knows and sees them. That is the fourth
stage.

3.29. 'Not perceiving forms internally, one sees external forms
that are blue, of blue colour, of blue lustre. Just as a flax flower
which is blue, of blue colour, of blue lustre, or a Benares cloth
smoothed on both sides that is blue, ... so one perceives
external forms that are blue, . . . and in mastering these, one is
aware that one knows and sees them. That is the fifth stage.

[111] 3.30. 'Not perceiving forms internally, one sees
external forms that are yellow. . Just as a kannikdra 409 flower
which is yellow, ... or a Benares cloth that is yellow, so one per-
ceives external forms that are yellow. . .That is the sixth stage.

250 Mahaparinibbana Sutta: Sutta 16 ii 112

3.31 . 'Not perceiving forms internally, one sees external forms
that are red. . Just as a hibiscus flower which is red,. . .or a
Benares cloth which is red, ... so one perceives external forms
that are red. . .That is the seventh stage.

3.32. 'Not perceiving forms internally, one sees external forms
that are white, of white colour, of white lustre, just as the
morning-star Osadhi 410 is white, ... or a Benares cloth smooth-
ed on both sides that is white, ... so not perceiving forms
internally, one sees external forms that are white, . . . and in
mastering these, one is aware that one knows and sees them.
That is the eighth stage of mastery. These, Ananda, are the
eight stages of mastery.

3.33. 'There are, Ananda, these eight liberations. What are
they? Possessing form, one sees forms. That is the first. [112]
Not perceiving material forms in oneself, one sees them out-
side. That is the second. Thinking: "It is beautiful", one be-
comes intent on it. That is the third. By completely transcend-
ing all perception of matter, . . . thinking: "Space is infinite",
one enters and abides in the Sphere of Infinite Space. That is
the fourth. By transcending the Sphere of Infinite Space, think-
ing: "Consciousness is infinite", one enters and abides in the
Sphere of Infinite Consciousness. That is the fifth. By trans-
cending the Sphere of Infinite Consciousness, thinking: "There
is no thing", one enters and abides in the Sphere of No-Thing-
ness. That is the sixth. By transcending the Sphere of No-Thing-
ness, one reaches and abides in the Sphere of Neither-Percep-
tion-Nor-Non-Perception. That is the seventh. By transcend-
ing the Sphere of Neither-Perception-Nor-Non-Perception, one
enters and abides in the Cessation of Perception and Feeling.
That is the eighth liberation (as Sutta 15, verse 35).

3.34. 'Ananda, once I was staying at Uruvela on the bank of
the River Neranjara, under the Goatherd's Banyan- tree, when
I had just attained supreme enlightenment. And Mara the Evil
One came to me, stood to one side and said: "May the Blessed
Lord now attain final Nibbana, may the Well-Farer now attain
final Nibbana. Now is the time for the Blessed Lord's final
Nibbana."

3.35. 'At this I said to Mara: "Evil One, I will not take final
Nibbana till I have monks and disciple^ who are accomplish-

| ii 115 The Buddha's Last Days 231

ed, trained, skilled, learned, knowers of the Dhamma, ... (as
j verse 7), [113] till I have nuns . . . , laymen-followers, lay-

women-followers who will . . . teach the Dhamma of wondrous
effect. I will not take final Nibbana till this holy life has been
successfully established and flourishes, is widespread, well-
| known far and wide, well-proclaimed among mankind every-

where."

3.36. 'And just now, today, Ananda, at the Capala Shrine,
Mara came to me, stood to one, side and said: "Lord, may the
I Blessed Lord now attain final Nibbana . . . Now is the time for

the Blessed Lord's final Nibbana."

[114] 3.37. 'And I said: "You need not worry. Evil .One.
Three months from now the Tathagata will take final Nibbana."
y So now, today, Ananda, at the Capala Shrine, the Tathagata has

' mindfully and in full awareness renounced the life-principle.'

[115]

3.38. At this the Venerable Ananda said: 'Lord, may the
Blessed Lord stay for a century, may the Well-Farer stay for a
i century for the benefit and happiness of the multitude, out of

compassion for the world, for the benefit and happiness of
devas and humans!' 'Enough, Ananda! Do not beg the Tatha-
gata, it is not the right time for that!'
i 3-39- And a second and a third time the Venerable Ananda

made the same request.

'Ananda, have you faith in the Tathagata's enlightenment?'
'Yes, Lord.'

'Then why do you bother the Tathagata with your request
up to three times?'

3.40. 'But Lord, I have heard from the Lord's own lips, I
have understood from the Lord's own lips: "Whoever has
developed the four roads to power. . .could undoubtedly live
for a century, or for the remainder of one."'

'Have you faith, Ananda?' 'Yes, Lord.'

'Then, Ananda, yours is the fault, yours is the failure that,
having been given such a broad hint, such a clear sign by the
Tathagata, you did not understand and did not beg the Tatha-
gata to stay for a century ... If, Ananda, you had begged him,
the Tathagata would twice have refused you, but the third

252 Mahaparinibb.ana Sutta: Sutta 16 ii 118

time he would have consented. Therefore, Ananda, yours is the
fault, yours is the failure.

3.41. 'Once, Ananda, I was staying at Rajagaha, at the Vul-
tures' Peak. And there I said: [116] "Ananda, Rajagaha is de-
lightful, the Vultures' Peak is delightful. Whoever has devel-
oped the four roads to power . . . could undoubtedly live for a
century. . .''(as verse 3). But you, Ananda, in spite of such a
broad hint did not understand and did not beg the Tathagata
to stay for a century. . .

3.42. 'Once I was staying at Rajagaha in the Banyan Park . . . ,
at Robbers' Cliff . . . , at the Satapanni Cave on the side of
Mount Vebhara. . ., at the Black Rock on the slope of Mount
Isigili . . . , at the slope by the Snakes' Pool in Cool Wood . . . , at
the Tapoda Park . . . , at the Squirrels' Feeding-Ground in Ve-
luvana. . ., ijn Jivaka's mango-grove. . ., and also at Rajagaha
in the Maddakucchi deer-park.

3.43. 'At all these places I said to you: "Ananda, this place is
delightful. . ." [117]

3.44. '"Whoever has developed the four roads to power. . .
could undoubtedly live for a century. . .''(as verse 3).

3.45. 'Once I was at Vesali at the Udena Shrine. . .[118]

3.46. 'Once I was at Vesali at the Gotamaka Shrine . . . , at the
Sattambaka Shrine . . . , at the Bahuputta Shrine . . . , at the Sa-
randada Shrine . . .

3.47. 'And now today at the Capala Shrine I said: "These
places are delightful. Ananda, whoever has developed the
four roads to power. . .could undoubtedly live for a century,
or the remainder of one. The Tathagata has developed these
powers . . . and he could, Ananda, undoubtedly live for a cen-
tury, or the remainder of one."

'But you, Ananda, failing to grasp this broad hint, this clear
sign, did not beg the Tathagata to stay for a century. If, Anan-
da, you had begged him, the Tathagata would twice have refused
you, but the third time he would have consented.

3.48. 'Ananda, have I not told you before: All those things
that are dear and pleasant to us must suffer change, separation
and alteration? So how could this be possible? Whatever is
bom, become, compounded, is liable to decay — that it should

ii 120 The Buddha's Last Days 233

not decay is impossible. And that has been renounced, given
up, rejected, abandoned, forsaken: the Tathagata has renoun-
ced the life-principle. The Tathagata has said once for all:
"The Tathagata's final passing [119] will not be long delayed.
Three months from now the Tathagata will take final Nib-
bana." That the Tathagata should withdraw such a declaration
in order to live on, is not possible. 411 Now come, Ananda, we
will go to the Gabled Hall in the Great Forest.' 'Very good,
Lord.'

3.49. And the Lord went with the Venerable Ananda to the
Gabled Flail in the Great Forest. When he got there, he said:
'Ananda, go and gather together all the monks living in the
vicinity of Vesali, and get them to come to the assembly hall.'
'Very good, Lord', said Ananda, and did so. He then returned
to the Lord, saluted him, stood to one side and said: 'Lord, the
order of monks is gathered together. Now is the time for the
Lord to do as he wishes/

3.50. Then the Lord entered the assembly hall and sat down
on the prepared seat. Then he said to the monks: 'Monks, for
this reason those matters which I have discovered and pro-
claimed should be thoroughly learnt by you, practised, devel-
oped and cultivated, so that this holy life may endure for a
long time, that it may be for the benefit and happiness of the
multitude, out of compassion for the world, for the benefit
and happiness of devas and humans. And what are those
matters. . .? [120] They are: The four foundations of mindful-
ness, the four right efforts, the four roads to power, the five
spiritual faculties, 412 the five mental powers, 413 the seven
factors of enlightenment, the Noble Eightfold Path.' 414

3.51. Then the Lord said to the monks: 'And now, monks, I
declare to you — all conditioned things are of a nature to
decay — strive on untiringly. The Tathagata's final passing
will not be long delayed. Three months from now the Tatha-
gata will take his final Nibbana.'

Thus the Lord spoke. The Well-Farer having thus spoken,
the Teacher said this:

'Ripe I am in years. My life-span's determined.

Now I go from you, having made myself my refuge.

254 Mahaparinibbana Sutta: Sutta 16 ii

Monks, be untiring, mindful, disciplined,

Guarding your minds with well-collected thought.
[121]

He who, tireless, keeps to law and discipline.
Leaving birth behind will put an end to woe.'

[End of third recitation-section ]

[122] 4.1. Then the Lord, having risen early and dressed, took
his robe and bowl and went into Vesali for alms. Having re-
turned from the alms-round and eaten, he looked back at Ve-
sali with his 'elephant-look' 415 and said: 'Ananda, this is the
last time the Tathagata will look upon Vesali. Now we will go
to Bhandagama.' 'Very good. Lord', said Ananda, and the
Lord proceeded with a large company of monks to Bhandaga-
ma, and stayed there.

A 4.2. And there the Lord addressed the monks: 'It is, monks,
through not understanding, not penetrating four things that I
as well as you have for a long time fared on round the cycle of
rebirths. What are the four? Through not understanding the
Ariyan morality, through not understanding the Ariyan con-
centration, through not understanding the Ariyan wisdom,
through not understanding the Ariyan liberation, 416 I as well
as you have for a long time fared on round the cycle of
rebirths. And it is by understanding [123] and penetrating the
Ariyan morality, the Ariyan concentration,- the Ariyan wis-
dom and the Ariyan liberation that the craving for becoming
has been cut off, the tendency towards becoming has been
exhausted, and there will be no more rebirth.'

4.3. Thus the Lord spoke. The Well-Farer having thus spoken,
the Teacher said this:

'Morality, samadhi, wisdom and final release.

These glorious things Gotama came to know.

The Dhamma he'd discerned he taught his monks:

He whose vision ended woe to Nibbana's gone.'

4.4. Then the Lord, while staying at Bhandagama, delivered
a comprehensive discourse: "This is morality, this is concen-

ii 125 The Buddha's Last Days 255

tration, this is wisdom. Concentration, when imbued with
morality, brings great fruit and profit. Wisdom, when imbued
with concentration, brings great fruit and profit. The mind
imbued with wisdom becomes completely free from the cor-
ruptions, that is, from the corruption of sensuality, of becom-
ing, of false views and of ignorance.'

4.5. And when the Lord had stayed at Bhandagama for as
long as he wished, he said: 'Ananda, let us go to Hatthigama
. . . , to Ambagama . . . , to Jambugama . . . ' giving the same
discourse at each place. Then he said: 'Ananda, let us go to
Bhoganagara.'

4.6. 'Very good. Lord', said Ananda, and the Lord went with
a large company of monks to Bhoganagara.

4.7. At Bhoganagara the Lord stayed at the Ananda Shrine.
And here he said to the monks: 'Monks, I will teach you four
criteria. Listen, pay close attention, and I will speak.' [124] 'Yes,
Lord', replied the monks.

4.8. 'Suppose a monk were to say: "Friends, I heard and
received this from the Lord's own lips: this is the Dhamma,
this is the discipline, this is the Master's teaching", then,
monks, you should neither approve nor disapprove his words.
Then, without approving or disapproving, his words and ex-
pressions should be carefully noted and compared with the
Suttas and reviewed in the light of the discipline. If they, on
such comparison and review, are found not to conform to the
Suttas or the discipline, the conclusion must be: "Assuredly
this is not the word of the Buddha, it has been wrongly un-
derstood by this monk", and the matter is to be rejected. But
where on such comparison and review they are found to con-
form to the Suttas or the discipline, the conclusion must be:
"Assuredly this is the word of the Buddha, it has been rightly
understood by this monk." This is the first criterion.

4.9. 'Suppose a monk were to say: "In such and such a place
there is a community with elders and distinguished teachers. I
have heard and received this from that community", then,
monks, you should neither approve nor disapprove his words
.. .(as verse 4.8). [125] That is the second criterion.

4.10. 'Suppose a monk were to say: "In such and such a
place there are many elders who are learned, bearers of the

256 Mahaparinibbana Sutta: Sutta 16 ii 127

tradition, who know the Dhamma, the discipline, the code of
rules. . (as verse 4.8). This is the third criterion.

4.11. 'Suppose a monk were to say: "In such and such a place
there is one elder who is learned. . .1 have heard and received
this from that elder..." (as verse 4.8). But where on such
comparison and review they are found to conform to the Sut-
tas and the discipline, then the conclusion must be: [126] 'As-
suredly this is the word of the Buddha, it has been rightly
understood by this monk.'

4.12. Then the Lord, while staying at Bhoganagara, delivered
a comprehensive discourse: 'This is morality, this is concen-
tration, this is wisdom . . . '

4.13. And when the Lord had stayed at Bhoganagara for as
long as he wished, he said: 'Ananda, let us go to Pava.' 'Very
good. Lord', said Ananda, and the Lord went with a large
company of monks to Pava, where he stayed at the mango-
grove of Cunda the smith.

4.14. And Cunda heard that the Lord had arrived at Pava
and was staying at his mango-grove. So he went to the Lord,
saluted him and sat down to one side, and the Lord instruct-
ed, inspired, fired and delighted him with a talk on Dhamma.

4.15. Then Cunda said: 'May the Lord accept a meal from
me tomorrow with his order of monks!' And the Lord con-
sented by silence.

4.16. And Cunda, understanding his consent, rose from his
seat, saluted the Lord [127] and, passing by to the right, de-
parted.

4.17. And as the night was ending Cunda had a fine meal of
hard and soft food prepared with an abundance of 'pig's de-
light', 417 and when it was ready he reported to the Lord:
'Lord, the meal is ready.'

4.18. Then the Lord, having dressed in the morning, took
his robe and bowl and went with his order of monks to
Cunda's dwelling, where he sat down on the prepared seat
and said: 'Serve the "pig's delight" that has been prepared to
me, and serve the remaining hard and soft food to the order of
monks/ 'Very good. Lord', said Cunda, and did so.

4.19. Then the Lord said to Cunda: 'Whatever is left over of
the "pig's delight" you should buty.in a pit, because, Cunda,

ii 129 The Buddha's Last Days 257

I can see none in this world with its devas, maras and Brah-
mas, in this generation with its ascetics and Brahmins, its
princes and people who, if they were to eat it, could thoroughly
digest it except the Tathagata.' 418 'Very good. Lord', said Cun-
da and, having buried the remains of the 'pig's delight' in a
pit, he came to the Lord, saluted him and sat down to one
side. Then the Lord, having instructed, inspired, fired and
delighted him with a talk on Dhamma, rose from his seat and
departed.

4.20. And after having eaten the meal provided by Cunda,
the Lord was attacked by a severe sickness with bloody diar-
rhoea, and with sharp pains as if he were about to die. [128]
But he endured all this mindfully and clearly aware, and with-
out complaint. Then the Lord said: 'Ananda, let us go to Kusi-
nara.' 'Very good. Lord', said Ananda.

Having eaten Cunda's meal (this I've heard).

He suffered a grave illness, painful, deathly;

From eating a meal of 'pig's delight'

Grave sickness assailed the Teacher.

Having purged, the Lord then said:

'Now I'll go to Kusinara town.' 419

4.21. Then turning aside from the road, the Lord went to the
foot of a tree and said: 'Come, Ananda, fold a robe in four for
me: I am tired and want to sit down.' 'Very good. Lord', said
Ananda, and did so,

4.22. The Lord sat down on the prepared seat and said:
'Ananda, bring me some water: I am thirsty and want to
drink.' Ananda replied: 'Lord, five hundred carts have passed
this way. The water is churned up by their wheels and is not
good, it is dirty and disturbed. But, Lord, the River Kakuttha
nearby has clean water, [129] pleasant, cool, pure, with beauti-
ful banks, delightful. There the Lord shall drink the water and
cool his limbs.'

4.23. A second time the Lord said: 'Ananda, bring me some
water. . .', and Ananda replied as before.

4.24. A third time the Lord said: 'Ananda, bring me some
water: I am thirsty and want to drink.' 'Very good. Lord', said
Ananda and, taking his bowl, he went to the stream. And that

258 Mahaparinibbana Sutta: Sutta 16 ii 131

stream whose water had been churned up by the wheels and
was not good, dirty and disturbed, as Ananda approached it
began to flow pure, bright and unsullied.

4.23. And the Venerable Ananda thought: 'Wonderful, mar-
vellous are the Tathagata's great and mighty powers! This
water was churned up by wheels . . . , and at my approach it
flows pure, bright and unsullied!' He took water in his bowl,
brought it to the Lord and told him of his thought, saying:
'May the Lord drink the water, may the Well-Farer drink!'
And the Lord drank the water. [130]

4.26. At that moment Pukkusa the Malla, a pupil of Alara
Kalama, 420 was going along the main road from Kusinara to
Pava. Seeing the Lord sitting under a tree, he went over,
saluted him and sat down to one side. Then he said: 'It is
wonderful, Lord, it is marvellous how calm these wanderers
are!

4.27. 'Once, Lord, Alara Kalama was going along the main
road and, turning aside, he went and sat down under a
nearby tree to take his siesta. And five hundred carts went
rumbling by very close to him. A man who was walking along
behind them came to Alara Kalama and said: "Lord, did you
not see five hundred carts go by?" "No, friend, I did not."
"But didn't you hear them. Lord?" "No, friend, I did not."
"Well, were you asleep. Lord?" "No, friend, I was not asleep."
"Then, Lord, were you conscious?" "Yes, friend". "So, Lord,
being conscious and awake you neither saw nor heard five
hundred carts passing close by you, even though your outer
robe was bespattered with dust?" "That is so, friend."

'And that man thought: "It is wonderful, it is marvellous!
These wanderers are so calm that though conscious [131] and
awake, a man neither saw nor heard five hundred carts passing
close by him!" And he went away praising Alara Kalama' s
lofty powers.'

4.28. 'Well, Pukkusa, what do you think? What do you con-

sider is more difficult to do or attain to — while conscious and
awake not to see or hear five hundred carts passing nearby or,
while conscious and awake, not to see or hear anything when
the rain-god streams and splashes, when lightning flashes and
thunder crashes?' ' ■,

ii 133 The Buddha's Last Days 259

4.29. 'Lord, how can one compare not seeing or hearing five
hundred carts with that — or even six, seven, eight, nine or
ten hundred, or hundreds of thousands of carts to that? To see
or hear nothing when such a storm rages is more difficult . . . '

4.30. 'Once, Pukkusa, when I was staying at Atuma, at the
threshing-floor, the rain-god streamed and splashed, lightning
flashed and thunder crashed, and two farmers, brothers, and
four oxen were killed. And a lot of people went out of Atuma
to where the two brothers and the four oxen were killed.

4.31. 'And, Pukkusa, I had at that time gone out of the door
of the threshing-floor and was walking up and down outside.
And a man from the crowd came to me, saluted me and stood
to one side. And I said to him:

4.32. "'Friend, why are all these people gathered here?"
[132] "Lord, there has been a great storm and two farmers,
brothers, and four oxen have been killed. But you, Lord, where
have you been?" "I have been right here, friend." "But what did
you see. Lord?" "I saw nothing, friend." "Or what did you
hear. Lord?" "I heard nothing, friend." "Were you sleeping.
Lord?" "I was not sleeping, friend." "Then, Lord, were you
conscious/' "Yes, friend." "So, Lord, being conscious and
awake you neither saw nor heard the great rainfall and floods
and the thunder and lightning?" "That is so, friend."

4.33. 'And, Pukkusa, that man thought: "It is wonderful, it is
marvellous! These wanderers are so calm that they neither see
nor hear when the rain-god streams and splashes, lightning
flashes and thunder crashes!" Proclaiming my lofty powers,
he saluted me, passed by to the right and departed.'

4.34. At this, Pukkusa the Malla said: 'Lord, I reject the lofty
powers of Alara Kalama as if they were blown away by a
mighty wind or carried off by a swift stream or river! Excellent,
Lord, excellent! It is as if someone were to set up what had
been knocked down, or to point out the way to one who had
got lost, or to bring an oil lamp into a dark place, so that those
with eyes could see what was there. Just so the Blessed Lord
has expounded the Dhamma in various ways. [133] And I,
Lord, go for refuge to the Blessed Lord, the Dhamma and the
Sangha. May the Blessed Lord accept me from this day forth
as a lay-follower as long as life shall last!'

260 Mahaparinibbana Sutta: Sutta 16 ii 134

4.35. Then Pukkusa said to one man: 'Go and fetch me two
fine sets of robes of cloth-of-gold, burnished and ready to
wear.' 'Yes, Lord', the man replied, and did so. And Pukkusa
offered the robes to the Lord, saying: 'Here, Lord, are two fine
sets of robes of cloth-of-gold. May the Blessed Lord be graci-
ously pleased to accept them!' 'Well then, Pukkusa, clothe me
in one set and Ananda in the other.' 'Very good. Lord', said
Pukkusa, and did so. 421

4.36. Then the Lord instructed, inspired, fired and delighted
Pukkusa the Malla with a talk on Dhamma. Then Pukkusa
rose from his seat, saluted the Lord, passed by to the right,
and departed.

4.37. Soon after Pukkusa had gone, Ananda, having arrang-
ed one set of the golden robes on the body of the Lord,
observed that against the Lord's body it appeared dulled. And
he said: 'It is wonderful. Lord, it is marvellous how clear and
bright the Lord's skin appears! It looks even brighter than the
golden [134] robes in which it is clothed.' 'Just so, Ananda.
There are two occasions on which the Tathagata's skin appears
especially clear and bright. Which are they? One is the night
in which the Tathagata gains supreme enlightenment, the
other is the night when he attains the Nibbana-element with-
out remainder at his final passing. On these two occasions the
Tathagata's skin appears especially clear and bright.

4.38. 'Tonight, Ananda, in the last watch, in the saZ-grove of
the Mallas near Ki^sinara, between two saZ- trees, the Tathaga-
ta's final passing will take place. And now, Ananda, let us go
to the River Kakuttha.' 'Very good, Lord', said Ananda. 422

Two golden robes were Pukkusa's offering:

Brighter shone the Teacher's body than its dress.

4.39. Then the Lord went with a large number of monks to
the River Kakuttha. He entered the water, bathed and drank
and, emerging, went to the mango grove, where he said to the
Venerable Cundaka: 'Come, Cundaka, fold a robe in four for
me. I am tired and want to lie down.' 'Very good. Lord', said
Cundaka, and did so.

4.40. Then the Lord adopted the lion-posture, lying on his

ii *36 The Buddha's Last Days 261

right side, placing one foot on the other, mindfully and with
clear awareness [135] bearing in mind the time of awakening.
And the Venerable Cundaka sat down in front of the Lord.

4.41. The Buddha having gone to Kakuttha the river
With its clear, bright and pleasant waters.

Therein the Teacher plunged his weary body.
Tathagata — without an equal in the world.
Surrounded by the monks whose head he was.

The Teacher and Lord, Preserver of Dhamma,

To the Mango Grove the great Sage went.

And to Cundaka the monk he said:

'On a fourfold robe I'll lie down.'

And thus adjured by the great Adept,

Cundaka placed the fourfold robe.

The Teacher laid his weary limbs to rest
While Cundaka kept watch beside him.

4.42. Then the Lord said to the Venerable Ananda: 'It might
happen, Ananda, that Cunda the smith should feel remorse,
thinking: "It is your fault, friend Cunda, it is by your misdeed
that the Tathagata gained final Tsfibbana after taking his last
meal from you!" But Cunda 's remorse should be expelled in
this way: "That is your merit, Cunda, that is your good deed,
that the Tathagata gained final Nibbana after taking his last
meal from you! For, friend Cunda, I have heard and under-
stood from the Lord's own lips that these two alms-givings
are of very great [136] fruit, of very great result, more fruitful
and advantageous than any other. Which two? The one is the
alms-giving after eating which the Tathagata attains supreme
enlightenment, the other that after which he attains the Nib-
bana-element without remainder at his final passing. These
two alms-givings are more fruitful and profitable than all
others. Cunda's deed is conducive to long life, to good looks,
to happiness, to fame, to heaven and to lordship." In this way,
Ananda, Cunda's remorse is to be expelled.'

4.43. Then the Lord, having settled this matter, at that time
uttered this verse:

262 Mahaparinibbana Sutta: Sutta 16 ii 139

'By giving, merit grows, by restraint, hatred's checked.
He who's skilled abandons evil things.

As greed, hate and folly wane, Nibbana's gained.

[End of the fourth recitation-section, concerning Aldra]

[137] 5.1. The Lord said: 'Ananda, let us cross the Hirannavati
River and go to the Mallas' sal - grove in the vicinity of Kusina-
ra.' 423 'Very good. Lord', said Ananda, and the Lord, with a
large company of monks, crossed the river and went to the
sal- grove. There the Lord said: 'Ananda, prepare me a bed
between these twin sal - trees with my head to the north. I am
tired and want to lie down.' 'Very good. Lord', said Ananda,
and did so. Then the Lord lay down on his right side in the
lion-posture, placing one foot on the other, mindful and clear-
ly aware.

5.2. And those twin sal - trees burst forth into an abundance
of untimely blossoms, which fell upon the Tathagata's body,
sprinkling it and covering it in homage. Divine coral-tree
flowers fell from the sky, divine sandal- wood powder fell from
the sky, sprinkling and covering the Tathagata's body [138] in
homage. Divine music and song sounded from the sky in
homage to the Tathagata.

^5.3. And the Lord said: 'Ananda, these saJ-trees have burst
forth into an abundance of untimely blossoms. . .Divine music
and song sound from the sky in homage to the Tathagata.
Never before has the Tathagata been so honoured, revered,
esteemed, worshipped and adored. And yet, Ananda, what-
ever monk, nun, male or female lay-follower dwells practising
the Dhamma properly, and perfectly fulfils the Dhamma-way,
he or she honours the Tathagata, reveres and esteems him and
pays him the supreme homage. Therefore, Ananda, "We will
dwell practising the Dhamma properly and perfectly fulfil the
Dhamma-way" - this must be your watchword.'

5.4. Just then the Venerable Upavana was standing in front M
of the Lord, fanning him. And the Lord told him to move:
'Move aside, monk, do not stand in front of me.' And the
Venerable Ananda thought: 'This Venerable [139] Upavana has

ii 141 The Buddha's Last Days 263

for long been the Lord's attendant, keeping close at hand, at
his beck and call. And now in his last hour the Lord tells him
to stand aside and not stand in front of him. Why ever does
he do that?'

-5.5. And he asked the Lord about this. 'Ananda, the devas
from ten world-spheres have gathered to see the Tathagata.
For a distance of twelve yojanas around the Mallas' sal - grove
near Kusinara there is not a space you could touch with the
point of a hair that is not filled with mighty devas, and they
are grumbling: "We have come a long way to see the Tatha-
gata. It is rare for a Tathagata, a fully-enlightened Buddha, to
arise in the world, and tonight in the last watch the Tathagata
will attain final Nibbana, and this mighty monk is standing in
front of the Lord, preventing us from getting a last glimpse of
the Tathagata!"'

5.6. 'But, Lord, what kind of devas can the Lord perceive?'
'Ananda, there are sky-devas whose minds are earth-bound,
they are weeping and tearing their hair, raising their arms,
[140] throwing themselves down and twisting and turning,
crying: "All too soon the Blessed Lord is passing away, all too
soon the Well-Farer is passing away, all too soon the Eye of
the World is disappearing!" And there are earth-devas whose
minds are earth-bound, who do likewise. But those devas
who are free from craving endure patiently, saying: "All com-
pounded things are impermanent — what is the use of
this?" 424

5.7. 'Lord, formerly monks who had spent the Rains in
various places used to come to see the Tathagata, and we used
to welcome them so that such well-trained monks might see
you and pay their respects. But with the Lord's passing, we
shall no longer have a chance to do this.'

5.8. 'Ananda, there are four places the sight of which should
arouse emotion 425 in the faithful. Which are they? "Here the
Tathagata was bom" is the first. 426 "Here the Tathagata attain-
ed supreme enlightenment" is the second. 427 "Here the Tatha-
gata set in motion the Wheel of Dhamma" is the third. 428
"Here the Tathagata attained the Nibbana-element without
remainder" is the fourth. 429 [141] And, Ananda, the faithful
monks and nuns, male and female lay-followers will visit

264 Mahaparinibbana Sutta: Sutta 16 ii 143

those places. And any who die while making the pilgrimage
to these shrines with a devout heart will, at the breaking-up
of the body after death, be reborn in a heavenly world.

5.9. 'Lord, how should we act towards women?' 'Do not
see them, Ananda.' 'But if we see them, how should we
behave. Lord?' 'Do not speak to them, Ananda.' 'But if they
speak to us. Lord, how should we behave?' 'Practise mindful-
ness, Ananda.' 430

5.10. 'Lord, what shall we do with the Tathagata's remains?'
'Do not worry yourselves about the funeral arrangements,
Ananda. You should strive for the highest goal, 431 devote
yourselves to the highest goal, and dwell with your minds
tirelessly, zealously devoted to the highest goal. There are
wise Khattiyas, Brahmins and householders who are devoted
to the Tathagata: they will take care of the funeral.'

5.11. 'But, Lord, what are we to do with the Tathagata's
remains?' 'Ananda, they should be dealt with like the remains
of a wheel-turning monarch.' 'And how is that. Lord?' 'Anan-
da, the remains of a wheel-turning monarch are wrapped in a
new linen-cloth. This they wrap in teased cotton wool, and
this in a [142] new cloth. Having done this five hundred times
each, they enclose the king's body in an oil-vat of iron, 432
which is covered with another iron pot. Then having made a
funeral-pyre of all manner of perfumes they cremate the king's
body, and they raise a stupa at a crossroads. That, Ananda, is
what they do with*the remains of a wheel-turning monarch,
and they should deal with the Tathagata's body in the same
way. A stupa should be erected at the crossroads for the
Tathagata. And whoever lays wreaths or puts sweet perfumes
and colours 433 there with a devout heart, will reap benefit and
happiness for a long time.

5.12. 'Ananda, there are four persons worthy of a stupa.
Who are they? A Tathagata, Arahant, fully-enlightened Bud-
dha is one, a Pacceka Buddha 434 is one, a disciple of the Tatha-
gata is one, and a wheel-turning monarch is one. And why is
each of these worthy of a stupa? Because, Ananda, at the
thought: "This is the stupa of a Tathagata, of a Pacceka Bud-
dha, [143] of a disciple of the Tathagata, of a wheel-turning
monarch", people's hearts are made peaceful, and then, at the

ii 145 The Buddha's Last Days 265

breaking-up of the body after death they go to a good destiny
and rearise in a heavenly world. That is the reason, and those
are the four who are worthy of a stupa.'

3.13. And the Venerable Ananda went into his lodging 435
and stood lamenting, leaning on the door-post: 436 'Alas, I am
still a learner with much to do! And the Teacher is passing
away, who was so compassionate to me!'

Then the Lord enquired of the monks where Ananda was,
and they told him. So he said to a certain monk: 'Go, monk,
and say to Ananda from me: "Friend Ananda, the Teacher
summons you."' [144] 'Very good. Lord', said the monk, and
did so. 'Very good, friend', Ananda replied to that monk, and
he went to the Lord, saluted him and sat down to one side.

5.14. And the Lord said: 'Enough, Ananda, do not weep and
wail! Have I not already told you that all things that are plea-
sant and delightful are changeable, subject to separation and
becoming other? So how could it be, Ananda — since what-
ever is bom, become, compounded is subject to decay — how
could it be that it should not pass away? For a long time,
Ananda, you have been in the Tathagata's presence, showing
loving-kindness in act of body, speech and mind, beneficially,
blessedly, whole-heartedly and unstintingly. You have achieved
much merit, Ananda. Make the effort, and in a short time you
will be free of the corruptions.' 437

5.15. Then the Lord addressed the monks: 'Monks, all those
who were Arahant fully-enlightened Buddhas in the past have
had just such a chief attendant as Ananda, and so too will
those Blessed Lords who come in the future. Monks, Ananda
is wise. He knows when it is the right time for monks to come
to see the Tathagata, when it is the right time for nuns, for
male lay-followers, [145] for female lay-followers, for kings, for
royal ministers, for leaders of other schools, and for their
pupils.

3.16. 'Ananda has four remarkable and wonderful qualities.
What are they? If a company of monks comes to see Ananda,
they are pleased at the sight of him, and when Ananda talks
Dhamma to them they are pleased, and when he is silent they
are disappointed. And so it is, too, with nuns, with male and
female lay-followers. 438 And these four qualities apply to a

266 Mahaparinibbana Sutta: Sutta 16 ii 147

wheel-turning monarch: if he is visited by a company of Khat-
tiyas, of Brahmins, of householders, or of ascetics, they are (

pleased at the sight of him and when he talks to them, and
when he is silent they are disappointed. [146] And so too it is
with Ananda.'

5.17. After this the Venerable Ananda said: 'Lord, may the
Blessed Lord not pass away in this miserable little town of
wattle-and-daub, right in the jungle in the back of beyond!

Lord, there are other great cities such as Campa, Rajagaha,

Savatthi, Saketa, Kosambi or Varanasi. In those places there
are wealthy Khattiyas, Brahmins and householders who are
devoted to the Tathagata, and they will provide for the Tatha-
gata's funeral in proper style.'

'Ananda, don't call it a miserable little town of wattle-and-
daub, right in the jungle in the back of beyond!

5.18. 'Once upon a time, Ananda, King Mahasudassana was
a wheel-turning monarch, a rightful and righteous king, 'who
had conquered the land in four directions and ensured the
security of his realm, and who possessed the seven treasures.

And, Ananda, this King Mahasudassana had this very Kusi-
nara, under the name of Kusavati, for his capital. And it was
twelve yojanas long from east to west, and seven yojanas wide
from north to south. Kusavati was rich, prosperous [147] and
well-populated, crowded with people and well-stocked with
food. Just as the deva-city of Alakamanda 439 is rich, prosperous
and well-populated# crowded with yakkhas and well-stocked
with food, so was the royal city of Kusavati. And the city of
Kusavati was never free of ten sounds by day or night: the
sound of elephants, horses, carriages, kettle-drums, side-drums,
lutes, singing, cymbals and gongs, with cries of "Eat, drink
and be merry!" as tenth. 440

5.19. 'And now, Ananda, go to Kusinara and announce to
the Mallas of Kusinara: "Tonight, Vasetthas, 441 in the last
watch, the Tathagata will attain final Nibbana. Approach him,
Vasetthas, approach him, lest later you should regret it, saying:

The Tathagata passed away in our parish, and we did not
take the opportunity to see him for the last time!"" 'Very
good. Lord', said Ananda and, taking robe and bowl, he
went with a companion to Kusinara. v

ii 150 The Buddha's Last Days 2&]

5.20. Just then the Mallas of Kusinara were assembled in
their meeting-hall on some business. And Ananda came to
them and delivered the Lord's words. [148]

5.21. And when they heard Ananda's words, the Mallas,
with their sons, daughters-in-law and wives were struck with
anguish and sorrow, their minds were overcome with grief so
that they were all weeping and tearing their hair. . .Then they
all went to the saZ-grove where the Venerable Ananda was.

5.22. And Ananda thought: 'If I allow the Mallas of Kusinara
to salute the Lord individually, the night will have passed
before they have all paid homage. I had better let them pay
homage family by family, saying: "Lord, the Malla so-and-so
with his children, his wife, his servants and his friends pays
homage at the Lord's feet.'" And so he presented them in that
way, and thus allowed all the Mallas of Kusinara to pay
homage to the Lord in the first watch.

5.23. And at that time a wanderer called Subhadda was in
Kusinara, and he heard that the ascetic Gotama was to attain
final Nibbana in the final watch of that night. [149] He thought:
'I have heard from venerable wanderers, advanced in years,
teachers of teachers, that a Tathagata, a fully-enlightened Bud-
dha, only rarely arises in the world. And tonight in the last
watch the ascetic Gotama will attain final Nibbana. Now a
doubt has arisen in my mind, and I feel sure that the ascetic
Gotama can teach me a doctrine to dispel that doubt.'

5.24. So Subhadda went to the Mallas' sal- grove, to where
the Venerable Ananda was, and told him what he had thought:
'Reverend Ananda, may I be permitted to see the ascetic Gota-
ma?' But Ananda replied: 'Enough, friend Subhadda, do not
disturb the Tathagata, the Lord is weary.' And Subhadda
made his request a second and a third time, but still Ananda
[150] refused it.

5.25. But the Lord overheard this conversation between Anan-
da and Subhadda, and he called to Ananda: 'Enough, Ananda,
do not hinder Subhadda, let him see the Tathagata. For what-
ever Subhadda asks me he will ask in quest of enlightenment 442
and not to annoy me, and what I say in reply to his questions
he will quickly understand.' Then Ananda said: 'Go in, friend
Subhadda, the Lord gives you leave.'

268 Mahaparinibbana Sutta: Sutta 16 ii 152

5.26. Then Subhadda approached the Lord, exchanged cour-
tesies with him, and sat down to one side, saying: 'Venerable
Gotama, all those ascetics and Brahmins who have orders and
followings, who are teachers, well-known and famous as foun-
ders of schools, and popularly regarded as saints, like Purana
Kassapa, Makkhali Gosala, Ajita Kesakamball, Pakudha Kac-
cayana, Sanjaya Belatthaputta and the Nigantha Nataputta —
have they all realised the truth as they all make out, or have
none [151] of them realised it, or have some realised it and
some not?' 'Enough, Subhadda, never mind whether all, or
none, or some of them have realised the truth. I will teach you
Dhamma, Subhadda. Listen, pay close attention, and I will
speak.' 'Yes, Lord', said Subhadda, and the Lord said:

5.27. 'In whatever Dhamma and discipline the Noble Eight-
fold Path is not found, no ascetic is found of the first, the
second, the third or the fourth grade. 443 But such ascetics can
be found, of the first, second, third and fourth grade in a
Dhamma and discipline where the Noble Eightfold Path is
found. Now, Subhadda, in this Dhamma and discipline the
Noble Eightfold Path is found, and in it are to be found
ascetics of the first, second, third and fourth grade. Those
other schools are devoid of [true] ascetics; but if in this one
the monks were to live the life to perfection, the world would
not lack for Arahants.

Twenty-nine years of age I was
When I went 'forth to seek the Good.

Now over fifty years have passed
Since the day that I went forth
To roam the realm of wisdom's law
Outside of which no ascetic is [152]

[First, second, third or fourth degree].

Other schools of such are bare.

But if here monks live perfectly.

The world won't lack for Arahants.' 444

5.28. At this the wanderer Subhadda said: 'Excellent, Lord,
excellent! It is as if someone were to set up what had been
knocked down, or to point out the way to one who had got
lost, or to bring an oil lamp into a dark place, so that those

h *54 The Buddha's Last Days 269

with eyes could see what was there. Just so the Blessed Lord
has expounded the Dhamma in various ways. And I, Lord, go
for refuge to the Blessed Lord, the Dhamma and the Sangha.
May I receive the going-forth in the Lord's presence! May I
receive ordination!'

5.29* 'Subhadda, whoever, coming from another school, seeks
the going-forth and ordination in this Dhamma and discipline,
must wait four months on probation. And at the end of four
months, those monks who are established in mind 445 may let
him go forth and give him ordination to the status of a monk.
However, there can be a distinction of persons.'

'Lord, if those coming from other schools must wait four
months on probation, ... I will wait four years, and then let
them give me the going-forth and the ordination!' But the
Lord said to Ananda: 'Let Subhadda go forth!' 'Very good.
Lord', said Ananda.

5.30. And Subhadda said to the Venerable Ananda: 'Friend
Ananda, it is a great gain for you all, it is very profitable for
you, that you have obtained the consecration of discipleship
in the Teacher's presence.' [153]

Then Subhadda received the going-forth in the Lord's pre-
sence, and the ordination. And from the moment of his ordi-
nation the Venerable Subhadda, alone, secluded, unwearying,
zealous and resolute, in a short time attained to that for which
young men of good family go forth from the household life
into homelessness, that unexcelled culmination of the holy
life, having realised it here and now by his own insight, and
dwelt therein: 'Birth is destroyed, the holy life has been lived,
what had to be done has been done, there is nothing further
here.' And the Venerable Subhadda became another of the
Arahants. He was the last personal disciple of the Lord. 446

[End of the fifth recitation-section (Hirahhavatt)]

[134] 6.1. And the Lord said to Ananda: 'Ananda, it may be
that you will think: "The Teacher's instruction has ceased,
now we have no teacher!" It should not be seen like this.

2.jo Mahaparinibbana Sutta: Sutta 16 ii 156

Ananda, for what I have taught and explained to you as
Dhamma and discipline will, at my passing, be your teacher.

6.2. 'And whereas the monks are in the habit of addressing
one another as "friend", this custom is to be abrogated after
my passing. Senior monks shall address more junior monks
by their name, their clan or as "friend", 447 whereas more
junior monks are to address their seniors either as "Lord" 448
or as "Venerable Sir" 449

6.3. 'If they wish, the order may abolish the minor rules
after my passing. 450

6.4. 'After my passing, the monk Channa is to receive the
Brahma-penalty.' 451 'But, Lord, what is the Brahma-penalty?'
'Whatever the monk Channa wants or says, he is not to be
spoken to, admonished or instructed by the monks.'

6.5. Then the Lord addressed the monks, saying: 'It may be,
monks, that some monk has doubts or uncertainty about the
Buddha, the Dhamma, the Sangha, or about the path or the
practice. Ask, monks! Do not afterwards [155J feel remorse,
thinking: "The Teacher was there before us, and we failed to
ask the Lord face to face!"' At these words the monks were
silent. The Lord repeated his words a second and a third time,
and still the monks were silent. Then the Lord said: 'Perhaps,
monks, you do not ask out of respect for the Teacher. Then,
monks, let one friend tell it to another.' But still they were
silent.

6.6. And the Venerable Ananda said: 'It is wonderful. Lord,
it is marvellous! I clearly perceive that in this assembly there
is not one monk who has doubts or uncertainty...' 'You,
Ananda, speak from faith. 452 But the Tathagata knows that
in this assembly there is not one monk who has doubts or
uncertainty about the Buddha, the Dhamma or the Sangha or
about the path or the practice. Ananda, the least one of these
five hundred monks is a Stream-Winner, incapable of falling
into states of woe, certain of Nibbana.'

6.7. Then the Lord said to the monks: [156] 'Now, monks, I
declare to you: all conditioned things are of a nature to decay
— strive on untiringly.' 453 These were the Tathagata's last
words.

6.8. Then the Lord entered the first jhana. And leaving that

ii 157 The Buddha's Last Days 271

he entered the second, the third, the fourth jhana. Then leaving
the fourth jhana he entered the Sphere of Infinite Space, then
the Sphere of Infinite Consciousness, then the Sphere of No-
Thingness, then the Sphere of Neither-Perception-Nor-Non-
Perception, and leaving that he attained the Cessation of Feel-
ing and Perception 454

Then the Venerable Ananda said to the Venerable Anu-
ruddha: 'Venerable Anuruddha, the Lord has passed away.'
'No, friend Ananda, 455 the Lord has not passed away, he has
attained the Cessation of Feeling and Perception.'

6.9. Then the Lord, leaving the attainment of the Cessation
of Feeling and Perception, entered the Sphere of Neither-Per-
ception-Nor-Non-Perception, from that he entered the Sphere
of No-Thingness, the Sphere of Infinite Consciousness, the
Sphere of Infinite Space. From the Sphere of Infinite Space he
entered the fourth jhana, from there the third, the second and
the first jhana. Leaving the first jhana, he entered the second,
the third, the fourth jhana. And, leaving the fourth jhana, the
Lord finally passed away.

6.10. And at the Blessed Lord's final passing there was a
great earthquake, terrible and hair-raising, accompanied by
thunder. [157] And Brahma Sahampati 456 uttered this verse:

'All beings in the world, all bodies must break up:

Even the Teacher, peerless in the human world,

The mighty Lord and perfect Buddha's passed away.'

And Sakka, ruler of the devas, uttered this verse:

'Impermanent are compounded things, prone to rise
and fall.

Having risen, they're destroyed, their passing truest
bliss.' 457

And the Venerable Anuruddha uttered this verse:

'No breathing in and out - just with steadfast heart
The Sage who's free from lust has passed away to
peace.

With mind unshaken he endured all pains:

By Nibbana the Illumined's mind is freed.'

272 Mahaparinibbana Sutta: Sutta 16 ii 159

And the Venerable Ananda uttered this verse:

'Terrible was the quaking, men's hair stood on end,

When the all-accomplished Buddha passed away.'

And those monks who had not yet overcome their passions
wept and tore their hair, raising their arms, throwing them-
selves down and twisting and turning, crying: 'All too soon
[158] the Blessed Lord has passed away, all too soon the Well-
Farer has passed away, all too soon the Eye of the World has
disappeared!' But those monks who were free from craving
endured mindfully and clearly aware, saying: 'All compound-
ed things are impermanent — what is the use of this?'

6.11. Then the Venerable Anuruddha said: 'Friends, enough
of your weeping and wailing! Has not the Lord already told
you that all things that are pleasant and delightful are change-
able, subject to separation and to becoming other? So why all
this, friends? Whatever is bom, become, compounded is sub-
ject to decay, it cannot be that it does not decay. The devas,
friends, are grumbling.'

'Venerable Anuruddha, what kind of devas are you aware

of?' 'Friend Ananda, there are sky-devas whose minds are

earth-bound they are weeping and tearing their hair. . .And

there are earth-devas whose minds are earth-bound, they do

likewise. But those devas who are free from craving endure

patiently, saying: "All compounded things are impermanent.

What is the use of this?"'

6.12. Then the Venerable Anuruddha and the Venerable
Ananda spent the rest of the night in conversation on Dham-
ma. And the Venerable Anuruddha said: 'Now go, friend
Ananda, to Kusinara and announce to the Mallas: "Vasetthas,
the Lord has passed away. Now is the time to do as you think
fit." "Yes, Lord", said Ananda, and having dressed in the
morning and taken his robe and bowl, he went with a com-
panion to Kusinara. [159] At that time the Mallas of Kusinara
were assembled in their meeting-hall on some business. And
the Venerable Ananda came to them and delivered the Vener-
able Anuruddha's message. And when they heard the Vener-
able Ananda's words, the Mallas. . .were shuck with anguish
and sorrow, their minds were overcome with grief so that
they were all tearing their hair. . .

ii 161 The Buddha's Last Days 273

6.13. Then the Mallas ordered their men to bring perfume
and wreaths, and gather all the musicians together. And with
the perfumes and wreaths, and all the musicians, and with
five hundred sets of garments they went to the sal-grove
where the Lord's body was lying. And there they honoured,
paid respects, worshipped and adored the Lord's body with
dance and song and music, with garlands and scents, making
awnings and circular tents in order to spend the day there.
And they thought: 'It is too late to cremate the Lord's body
today. We shall do so tomorrow.' And so, paying homage in
the same way, they waited for a second, a third, a fourth, a
fifth, a sixth day.

6.14. And on the seventh day the Mallas of Kusinara thought:
[160] 'We have paid sufficient honour with song and dance . . .
to the Lord's body, now we shall bum his body after carrying
him out by the south gate.' Then eight Malla chiefs, having
washed their heads and put on new clothes, declared: 'Now
we will lift up the Lord's body', but found they were unable
to do so. So they went to the Venerable Anuruddha and told
him what had happened: 'Why can't we lift up the Lord's
body?' 'Vasetthas, your intention is one thing, but the inten-
tion of the devas is another.'

6.15. 'Lord, what is the intention of the devas?' 'Vasetthas,
your intention is, having paid homage to the Lord's body
with dance and song . . . , to bum his body after carrying him
out by the south gate. But the devas' intention is, having paid
homage to the Lord's body with heavenly dance and song . . . ,
to carry him to the north of the city, bring him in through the
north gate and bear him through the middle of the city and
out through the eastern gate to the Mallas' shrine of Makuta-
Bandhana, and there to bum the body.' 'Lord, if that is the
devas' intention, so be it!'

6.16. At that time even the sewers and rubbish- heaps of
Kusinara were covered knee-high with coral-tree flowers. And
the devas as well as the Mallas of Kusinara honoured the
Lord's body with divine and human [161] dancing, song . . . ;
and they carried the body to the north of the city, brought it
in through the north gate, through the middle of the city and
out through the eastern gate to the Mallas' shrine of Makuta-
Bandhana, where they set the body down.

274 Mahaparinibbana Sutta: Sutta 16 ii 163

6.17. Then they asked the Venerable Ananda: 'Lord, how
should we deal with the body of the Tathagata?' 'Vasetthas,
you should deal with the Tathagata's body as you would that
of a wheel- turning monarch/ 'And how do they deal with
that. Lord?'

'Vasetthas, the remains are wrapped in a new linen-cloth.
This they wrap in teased cotton -wool . . . ; then having made a
funeral-pyre of all manner of perfumes, they cremate the king's
body and they raise a stupa at a cross roads

6.18. Then the Mallas ordered their men to bring their teased
cotton-wool. And they dealt with the Tathagata's body accord-
ingly . . . [162]

6.19. Now just then the Venerable Kassapa the Great 458 was
travelling along the main road from Pava to Kusinara with a
large company of about five hundred monks. And leaving the
road, the Venerable Kassapa the Great sat down under a tree.
And a certain Ajivika 459 chanced to be coming along the main
road towards Pava, and he had picked a coral-tree flower in
Kusinara. The Venerable Kassapa saw him coming from afar,
and said to him: 'Friend, do you know our Teacher?' 'Yes,
friend, I do. The ascetic Gotama passed away a week ago. I
picked this coral-tree flower there.' And those monks who had
not yet overcome their passions wept and tore their hair. . .
But those monks who were free from craving endured mind-
fully and clearly aware, saying: 'All compounded things are
impermanent — what is the use of this?'

6.20. And sitting in the group was one Subhadda, 460 who
had gone forth late in life, and he said to those monks:
'Enough, friends, do not weep and wail! We are well rid of the
Great Ascetic. We were always bothered by his saying: "It is
fitting for you to do this, it is not fitting for you to do that!"
Now we can do what we like, and not do what we don't like!'

But the Venerable Kassapa the Great said to the monks:
'Friends, enough of your weeping and wailing! [163] Has not
the Lord already told you that all things that are pleasant and
delightful are changeable, subject to separation and becoming
other? So why all this, friends? Whatever is bom, become,
compounded is subject to decay, it cannot be that it does not
decay.' t

ii 165 The Buddha's Last Days 275

6.21 . Meanwhile four Malla chiefs, having washed their heads
and put on new clothes, said: 'We will light the Lord's funeral
pyre', but they were unable to do so. They went to the Vener-
able Anuruddha and asked him why this was. 'Vasetthas,
your intention is one thing, but that of the devas is another.'
'Well, Lord, what is the intention of the devas?' 'Vasetthas, the
devas' intention is this: "The Venerable Kassapa the Great is
coming along the main road from Pava to Kusinara with a
large company of five hundred monks. The Lord's funeral
pyre will not be lit until the Venerable Kassapa the Great has
paid homage with his head to the Lord's feet.' 'Lord, if that is
the devas' intention, so be it!'

6.22. Then the Venerable Kassapa the Great went to the
Mallas' shrine at Makuta-Bandhana to the Lord's funeral pyre
and, covering one shoulder with his robe, joined his hands in
salutation, circumambulated the pyre three times and, uncover-
ing the Lord's feet, paid homage with his head to them, and
the five hundred monks did likewise. [164] And when this was
done, the Lord's funeral pyre ignited of itself.

6.23. And when the Lord's body was burnt, what had been
skin, under-skin, flesh, sinew, or joint-fluid, all that vanished
and not even ashes or dust remained, only the bones 461 re-
mained. Just as when butter or oil is burnt, no ashes or dust
remain, so it was with the Lord's body. . ., only the bones
were left. And all the five hundred garments, even the inner-
most and the outermost cloth, were burnt up. And when the
Lord's body was burnt up, a shower of water from the sky,
and another which burst forth from the sal- trees 462 extinguish-
ed the funeral pyre. And the Mallas of Kusinara poured per-
fumed water over it for the same purpose. Then the Mallas
honoured the relics for a week in their assembly hall, having
made a lattice-work of spears and an encircling wall of bows,
with dancing, singing, garlands and music.

6.24. And King Ajatasattu Vedehiputta of Magadha heard
that the Lord had passed away at Kusinara. And he sent a
message to the Mallas of Kusinara: 'The Lord was a Khattiya
and I am a Khattiya. I am worthy to receive a share of the
Lord's remains. I will make a great stupa for them.' The
Licchavis of Vesall heard, and they sent a message: 'The Lord

276 Mahaparinibbana Sutta: Sutta 16 ii 167

was a Khattiya and we are Khattiyas. We are worthy to [165]
receive a share of the Lord's remains, and we will make a
great stupa for them/ The Sakyas of Kapilavatthu heard, and
they sent a message: 'The Lord was the chief of our clan. We
are worthy to receive a share of the Lord's remains, and we
will make a great stupa for them.' 'The Bulayas of Allakappa
and the Koliyas of Ramagama replied similarly. The Brahmin
of Vethadlpa heard, and he sent a message: 'The Lord was a
Khattiya, I am a Brahmin . . . ', and the Mallas of Pava sent a
message: 'The Lord was a Khattiya, we are Khattiyas. We are
worthy to receive a share of the Lord's remains, and we will
make a great stupa for them.'

6.25. On hearing all this, the Mallas of Kusinara addressed
the crowd, saying: [166] 'The Lord passed away in our parish.
We will not give away any share of the Lord's remains.' At
this the Brahmin Dona addressed the crowd in this verse:

'Listen, lords, to my proposal.

Forbearance is the Buddha's teaching.

It is not right that strife should come
From sharing out the best of men's remains.

Let's all be joined in harmony and peace.

In friendship sharing out portions eight:

Let stupas far and wide be put up.

That all may see — and gain in faith!'

'Well then. Brahmin, you divide up the remains of the Lord
in the best and fairest way!' 'Very good, friends', said Dona.
And he made a good and fair division into eight portions, and
then said to the assembly: 'Gentlemen, please give me the
urn, and I will erect a great stupa for it.' So they gave Dona
the urn.

6.26. Now the Moriyas of Pipphalavana heard of the Lord's
passing, and they sent a message: 'The Lord was a Khattiya
and we are Khattiyas. We are worthy to receive a portion of
the Lord's remains, and we will make a great stupa for them.'

'There is not a portion of the Lord's remains left, they have
all been divided up. So you must take the embers.' And so
they took the embers.

6.27. Then King Ajatasattu of Magadha built a great stupa

ii 168 The Buddha's Last Days 277

for the Lord's relics at Rajagaha. [167] The Licchavis of Vesali
built one at Vesali, the Sakyans of Kapilavatthu built one at
Kapilavatthu, the Bulayas of Allakappa built one at Allakappa,
the Koliyas of Ramagama built one at Ramagama, the Brah-
min of Vethadlpa built one at Vethadlpa, the Mallas of Pava
built one at Pava, the Mallas of Kusinara built a great stupa for
the Lord's relics at Kusinara, the Brahmin Dona built a great
stupa for the urn, and the Moriyas of Pipphalavana built a
great stupa for the embers at Pipphalavana. Thus, eight stupas
were built for the relics, a ninth for the urn, and a tenth for
the embers. That is how it was in the old days. 463

6.28. Eight portions of relics there were of him.

The All-Seeing One. Of these, seven remained
In Jambudlpa with honour. The eighth
In Ramagama's kept by naga kings.

One tooth the Thirty Gods have kept,

Kalinga's kings have one, the nagas too.

They shed their glory o'er the fruitful earth.

Thus the Seer's honoured by the honoured. [168]
Gods and nagas, kings, the noblest men
Clasp their hands in homage, for hard it is
To find another such for countless aeons. 464

1 7 Mahasudassana Sutta:
The Great Splendour
A King's Renunciation

[169] 1.1. Thus have I heard . 465 Once the Lord was staying at
Kusinara in the Mallas' sal - grove shortly before his final Nib-
bana between the twin sal- trees.

1.2. The Venerable Ananda came to the Lord, saluted him,
sat down to one side and said: 'Lord, may the Blessed Lord
not pass away in this miserable little town of wattle-and-
daub, right in the jungle in the back of beyond! Lord, there
are other great cities such as Campa, Rajagaha, Savatthi, Saketa,
Kosambi or Varanasi. In those places there are wealthy Khat-
tiyas. Brahmins and householders who are devoted to the
Tathagata and they will provide for the Tathagata's funeral in
proper style.'

1.3. 'Ananda, don't call it a miserable little town of wattle-
and-daub, right in the jungle in the back of beyond! Once
upon a time, Ananda, King Mahasudassana 466 was a wheel-
turning monarch, a rightful and righteous king, who had con-
quered the land in four directions and ensured the security of
his realm. [170] And this King Mahasudassana had this very
Kusinara, under the name of Kusavati, for his capital. And it
was twelve yojanas long from east to west, and seven yojanas
wide from north to south. Kusavati was rich, prosperous and
well-populated, crowded with people and well-stocked with
food. Just as the deva-city of Alakamanda is rich ... (as Sutta 16,
verse 5.18), so was the royal city of Kusavati. And the city of
Kusavati was never free of ten sounds by day or night: the
sound of elephants, horses, carriages, kettle-drums, side-drums,
lutes, singing, cymbals and gongs, with cries of "Eat, drink
and be merry" as tenth.

1.4. 'The royal city of Kusavati was surrounded by seven

279

280 Mahasudassana Sutta: Sutta ly ii 173

encircling walls. One was of gold, one silver, one beryl, one
crystal, one ruby, one emerald, and one of all sorts of gems.

1.5. 'And the gates of Kusavatl were of four colours: one
gold, one silver, one beryl, one crystal. [171] And before each
gate were set seven pillars, three or four times a man's height.
One was of gold, one silver, one beryl, one crystal, one ruby,
one emerald, and one of all sorts of gems.

1.6. 'Kusavatl was surrounded by seven rows of palm-trees,
of the same materials. The gold trees had gold trunks with
silver leaves and fruit, the silver trees had silver trunks with
gold leaves and fruit. The beryl trees had beryl trunks with
crystal leaves and fruit, the crystal trees had crystal trunks
with beryl leaves and fruit. The ruby trees had ruby trunks
and emerald leaves and fruit, the emerald trees had emerald
trunks and ruby leaves and fruit, while the trees of all sorts of
gems were the same as regards trunks, leaves and fruit. The
sound of the leaves stirred by the wind was lovely, delightful,
sweet and intoxicating, just like that of the five kinds of
musical instruments 467 played in concert by well-trained and
skilful players. [172] And, Ananda, those who were libertines
and drunkards in Kusavatl had their desires assuaged by the
sound of the leaves in the wind. 468

1.7. 'King Mahasudassana was endowed with the seven trea-
sures and the four properties. What are the seven? Once, on a
fast-day of the fifteenth, 469 when the King had washed his
head and gone up io the verandah on top of his palace to ob-
serve the fast-day, the divine Wheel-Treasure 470 appeared to
him, thousand- spoked, complete with felloe, hub and all ap-
purtenances. On seeing it. King Mahasudassana thought: "I
have heard that when a duly anointed Khattiya king sees such
a wheel on the fast-day of the fifteenth, he will become a
wheel-turning monarch. May I become such a monarch!"

1.8. 'Then, rising from his seat, covering one shoulder with
his robe, the King took a gold vessel in his left hand, sprinkled
the Wheel with his right hand, and said: "May the noble Wheel-
Treasure him, may the noble Wheel-Treasure conquer!" The
Wheel turned to the east, and King Mahasudassana followed
it with his fourfold army. 471 And in whatever country [173] the
Wheel stopped, the King took up residence with his fourfold
army.

ii 175 A King's Renunciation 281

1.9. 'And those kings who faced him in the eastern region
came and said: "Come, Your Majesty, welcome! We are yours.
Your Majesty. Rule us. Your Majesty!" And the King said:
"Do not take life. Do not take what is not given. Do not com-
mit sexual misconduct. Do not tell lies. Do not drink strong
drink. Be moderate in eating." 472 And those who had faced
him in the eastern region became his subjects.

1.10. 'And when the Wheel had plunged into the eastern
sea, it emerged and turned south, and King Mahasudassana
followed it with his fourfold army. And those Kings . . . become
his subjects. Having plunged into the southern sea it turned
west . . . , having plunged into the western sea it turned north,
and King Mahasudassana followed it with his fourfold army
. . . [174] and those who had faced him in the northern region
became his subjects.

1.11. 'Then the Wheel-Treasure, having conquered the lands
from sea to sea, returned to the royal capital of Kusavatl and
stopped before the King's palace as he was trying a case, 473 as
if to adorn the royal palace. And this is how the Wheel-
Treasure appeared to King Mahasudassana.

1.12. "Then the Elephant-Treasure appeared to King Maha-
sudassana, pure white, 474 of sevenfold strength, with the won-
derful power of travelling through the air, a royal tusker called
Uposatha. 475 Seeing him, the King thought: "What a wonder-
ful riding-elephant, if only he could be brought under control!"
And this Elephant-Treasure submitted to control just like a
thoroughbred that had been trained for a long time. And once
the King, to try him, mounted the Elephant-Treasure at crack
of dawn and rode him from sea to sea, returning to Kusavatl
in time for breakfast. And that is how the Elephant-Treasure
appeared to King Mahasudassana.

1.13. 'Then the Horse-Treasure appeared to King Mahasu-
dassana, with a crow's head, 476 dark-maned, with the won-
drous power of travelling through the air, a royal stallion
called Valahaka. 477 And the King thought: "What a wonderful
mount, if only he could be brought under control!" And [175]
this Horse-Treasure submitted to control just like a thorough-
bred that had been trained for a long time . . . And that is how
the Horse-Treasure appeared to King Mahasudassana.

1.14. 'Then the Jewel-Treasure appeared to King Mahasu-

282 Mahasudassana Sutta: Sutta 17 ii 177

dassana. It was a beryl, pure, excellent, well-cut into eight
facets, clear, bright, unflawed, perfect in every respect. The
lustre of this Jewel-Treasure radiated for an entire yojana
round about. And once the King, to try it, went on night-
manoeuvres on a dark night with his four-fold army, with the
Jewel-Treasure fixed to the top of his standard. And all who
lived in the villages round about started their daily work,
thinking it was daylight. And that is how the Jewel-Treasure
appeared to King Mahasudassana.

1.15. 'Then the Woman-Treasure appeared to King Mahasu-
dassana, lovely, fair to see, charming, with a lotus-like com-
plexion, not too tall or too short, not too thin or too fat, not too
dark or too fair, of more than human, deva-like beauty. And
the touch of the skin of the Woman-Treasure was like cotton
or silk, and her limbs were cool when it was hot, and warm
when it was cold. Her body smelt of sandal-wood and her lips
of lotus. This Woman-Treasure rose before the King [176] and
retired later, and was always willing to do his pleasure, and
she was pleasant of speech. And this Woman-Treasure was
not unfaithful to the King even in thought, much less in deed.
And that is how the Woman-Treasure appeared to King Ma-
hasudassana. 478

1.16. 'Then the Householder-Treasure appeared to King Ma-
hasudassana. With the divine eye which, as the result of
kamma, he possessed, 479 he saw where treasure, owned and
ownerless, was hidden. He came to the King and said: "Have
no fear. Your Majesty, I will look after your wealth properly."
And once, the King, to try him, went on board a ship and had
it taken to the current in the middle of the Ganges. Then he
said to the Householder-Treasure: "Householder, I want some
gold coin!" "Well then. Sire, let the ship be brought to one
bank." "I want the gold coins here!" Then the householder
touched the water with both hands and drew out a vessel full
of gold coins, saying: "Is that enough. Sire? Will that do.
Sire?" and the King said: "That is enough, householder, that
will do, you have served me enough." [177] And that is how
the Householder-Treasurer appeared to King Mahasudassana.

1.17. 'Then the Counsellor-Treasure appeared to King Maha-
sudassana. He was wise, experienced^ clever and competent to

ii 1 79 A King's Renunciation 283

advise the King on how to proceed with what should be pro-
ceeded with, and to withdraw from what should be withdrawn
from, and to overlook what should be overlooked. 480 He came
to the King and said: "Have no fear. Your Majesty, I shall
advise you." And that is how the Counsellor-Treasure appear-
ed to King Mahasudassana, and how he was equipped with
all the seven treasures.

1.18. 'Again, Ananda, King Mahasudassana was endowed
with the four properties. 481 What are they? Firstly, the King
was handsome, good to look at, pleasing, with a complexion
like the finest lotus, surpassing other men.

1.19. 'Secondly, he was long-lived, outliving other men.

1.20. "Thirdly, he was free from illness, free from sickness,
with a healthy digestion, less subject to cold and heat than
that of other men. 482 [178]

1.21. 'Fourthly, he was beloved and popular with Brahmins
and householders. Just as a father is beloved by his children,
so he was with Brahmins and householders. And they were
beloved by the King as children are beloved by their father.
Once the King set out for the pleasure-park with his fourfold
army, and the Brahmins and householders came to him and
said: "Pass slowly by. Sire, that we may see you as long as
possible!" And the King said to the charioteer: "Drive the
chariot slowly so that I can see these Brahmins and house-
holders as long as possible." Thus King Mahasudassana was
endowed with these four properties.

1.22. 'Then King Mahasudassana thought: "Suppose I were
to construct lotus-ponds between the palm-trees, a hundred
bow-lengths 483 apart." And he did so. The lotus-ponds were
lined with four-coloured tiles, gold, silver, beryl and crystal,
each pond being approached by four staircases, one gold, one
silver, one beryl and one crystal. And the gold staircase had
gold posts [179] with silver railings and banisters, the silver
had silver posts with gold railings and banisters, and so on.
And the lotus-ponds were provided with two kinds of parapet,
gold and silver — the gold parapets having gold posts, silver
railings and banisters, and the silver parapets having silver
posts, gold railings and banisters.

1.23. 'Then the King thought: "Suppose I were to provide

284 Mahasudassana Sutta: Sutta 17 ii 181

each pond with suitable [flowers for] garlands 484 — blue, yel-
low, red and white lotuses which will last through all seasons
without fading?" And he did so. Then he thought: "Suppose I
were to place bathmen on the banks of these ponds, to bathe
those who come there?" And he did so. Then he thought:
"Suppose I were to establish charitable posts on the banks of
these ponds, so that those who want food can get it, those
who want drink can get it, those who want clothes can get it,
those who want transport can get it, those who want a sleeping-
place can get it, those who want a wife can get one, and those
who want gold coin can get it?" [180] And he did so.

1.24. 'Then the Brahmins and householders took great wealth
and went to the King, saying: "Sire, here is wealth that we
have gathered together especially for Your Majesty, please
accept it!" '"Thank you, friends, but I have enough wealth
from legitimate revenues. Let this be yours, and take away
more besides!" Being thus refused by the King, they withdrew
to one side and considered: "It would not be right for us to
take this wealth back home again. Suppose we were to build a
dwelling for King Mahasudassana." So they went to the King
and said: "Sire, we would build you a dwelling", and the
King accepted by silence.

1.25. "Then Sakka, ruler of the gods, knowing in his mind
King Mahasudassana's thought, said to the attendant-deva Vis-
sakamma: 485 "Come, friend Vissakamma, and build a dwelling
for King Mahasudassana, a palace called Dhamma." "Very
good. Lord", Vissakamma [181] replied and, as swiftly as a
strong man might stretch his flexed arm or flex it again, he at
once vanished from the Heaven of the Thirty-Three and ap-
peared before King Mahasudassana, and said to him: "Sire, I
shall build you a dwelling, a palace called Dhamma." The
King assented by silence, and Vissakamma built him the
Palace of Dhamma.

1.26. 'The Palace of Dhamma, Ananda, was a yojana in length
from east to west, and half a yojana wide from north to south.
The whole palace was faced up to three times a man's height
with tiles of four colours, gold, silver, beryl and crystal, and it
contained eighty-four thousand columns of the same four
colours. It had twenty -four staircases of the same four colours.

h 1 ^4 A King's Renunciation 285

and the gold staircases had gold posts with silver railings and
banisters. . . (as verse 23). [182] It also had eighty-four thousand
chambers of the same colours. In the gold chamber was a
silver couch, in the silver chamber a gold couch, in the beryl
chamber an ivory couch, and in the crystal chamber a sandal-
wood couch. On the door of the gold chamber a silver palm-
tree was figured, with silver stem, gold leaves and fruit ... On
the door of the silver chamber a golden palm-tree was figured,
with golden trunk, leaves and fruit, on the door of the beryl
chamber a crystal palm-tree was figured, with crystal trunk
and beryl leaves and fruit, on the door of the crystal chamber
a beryl palm-tree was figured, with crystal leaves and fruit.

1.27. "Then the King thought: "Suppose I were to make a
grove of palm-trees all of gold by the door of the great gabled
chamber where I sit in the daytime?" and he did so.

1.28. 'Surrounding the Dhamma Palace were two parapets,
[183] one of gold, one of silver. The gold one had gold posts,
silver railings and banisters, and the silver one had silver
posts, gold railings and banisters.

1.29. 'The Dhamma Palace was surrounded by two nets of
tinkling bells. One net was gold with silver bells, the other
silver with gold bells. And when these nets of bells were
stirred by the wind their sound was lovely, delightful, sweet
and intoxicating, just like that of the five kinds of musical in-
struments played in concert by well-trained and skilful players.
And those who were libertines and drunkards in Kusavatl
had their desires assuaged by the sound of those nets of bells.

1.30. 'And when the Dhamma Palace was finished, it was
hard to look at, dazzling to the eyes, just as in the last month
of the Rains, in autumn, when there is a clear and cloudless
sky, the sun breaking through the mists is hard to look at, [184]
so was the Dhamma Palace when it was finished.

1.31. "Then the King thought: "Suppose I were to make a
lotus-lake called Dhamma in front of the Dhamma Palace?" so
he did so. This lake was a yojana long from east to west, and
half a yojana wide from north to south, and lined with four
kinds of tiles, gold, silver, beryl and crystal. There Were twenty-
four staircases to it of four different kinds: gold, silver, beryl
and crystal. The gold staircases had gold posts with silver

286 Mahasudassana Sutta: Sutta ly ii 186 \

railings and banisters, the silver had gold railings and banis- ■

ters . . . ( and so on, as verse 22). \

1.32. 'The Dhamma Lake was surrounded by seven kinds of

palm-trees. The sound of the leaves stirred by the wind was f

lovely, delightful, sweet and intoxicating, just like that of the

five kinds of musical instruments played in concert by well- j

trained and skilful players. And, Ananda, those who were
libertines and drunkards in Kusavati had their desires assuaged j

by the sound of the leaves in the wind. [185] *

1.33. 'When the Dhamma Palace and the Dhamma Lake were ,

finished. King Mahasudassana, having satisfied every wish of

those who at the time were ascetics or Brahmins, or revered as f

such, ascended into the Dhamma Palace/ ‘

[End of first recitation-section] \

2.1. 'Then King Mahasudassana thought: "Of what kamma is .

it the fruit, of what kamma is it the result, that I am now so ]

mighty and powerful?" [186] Then he thought: "It is the fruit, !

the result of three kinds of kamma: of giving, self-control, and
abstinence." 486

2.2. 'Then the King went to the great gabled chamber and, j

standing at the door, exclaimed: "May the thought of lust j

cease! May the thought of ill-will cease! May the thought of 1

cruelty cease! Thu'S far and no further the thought of lust, of
ill-will, of cruelty!" [

2.3. "Then the King went into the great gabled chamber, sat i

down cross-legged on the golden couch and, detached from all |

sense-desires, detached from unwholesome mental states, en-
tered and remained in the first jhana, which is with thinking

and pondering, bom of detachment, filled with delight and
joy. And with the subsiding of thinking and pondering, by
gaining inner tranquillity and oneness of mind, he entered
and remained in the second jhana, which is without thinking j

and pondering, bom of concentration, filled with delight and
joy. And with the fading away of delight, remaining imper-
turbable, mindful and clearly aware, he experienced in him- :

11 A King's Renunciation 287

self that joy of which the Noble Ones say: "Happy is he who
dwells with equanimity and mindfulness", he entered and
remained in the third jhana. And, having given up pleasure
and pain, and with the disappearance of former gladness and
sadness, he entered and remained in the fourth jhana which
is beyond pleasure and pain, and purified by equanimity and
mindfulness.

2.4. 'Then the King, emerging from the great gabled cham-
ber, went to the golden gabled chamber and, seated cross-
legged on the silver couch, stayed pervading first one quarter,
then the second, the third and the fourth quarter with a mind
filled with loving-kindness. Thus he stayed, spreading the
thought of loving-kindness above, below and across, every-
where, always with a mind filled with loving-kindness, abun-
dant, magnified, unbounded, without hatred or ill-will. And
he did likewise with compassion, sympathetic joy, and [187]
equanimity. 487

2.5. 'Of King Mahasudassana's eighty-four thousand cities, 488
his capital Kusavati was the chief; of his eighty-four thousand
palaces Dhamma was the chief; of his eighty-four thousand
gabled halls the great gabled chamber was the chief; his
eighty-four thousand couches were of gold, silver, ivory, san-
dal-wood, covered with fleece, wool, spread with kadali-deer
hide, with head-covers, with red cushions at both ends; of his
eighty-four thousand elephants adorned with gold ornaments,
with gold banners and spread with gold nets, Uposatha the
royal tusker was chief; of his eighty-four thousand carriages,
covered with lion-skins, tiger-skins, leopard-skins or with
orange-coloured cloth, adorned with gold ornaments, gold
banners and spread with gold nets, the chariot Vejayanta 489
was the chief; of his eighty-four thousand jewels the Jewel-
Treasure was the chief; of his eighty-four thousand wives
Queen Subhadda 490 was the chief; [188] of his eighty-four
thousand householders the Householder-Treasure was the
chief; of his eighty-four thousand Khattiya retainers the Coun-
sellor-Treasure was the chief; his eighty-four thousand cows
had tethers of fine jute and milk-pails (?) of silver; 491 his
eighty-four thousand bales of clothing were of the finest linen.

288 Mahasudassana Sutta: Sutta 17 ii 190

cotton, silk and wool; his eighty-four thousand rice-offerings
were there for the taking by those in need, evening and
morning.

2.6. 'And at that time. King Mahasudassana's eighty-four
thousand elephants waited on him everting and morning.
And he thought: "These eighty-four thousand elephants wait
on me evening and morning. How if, at the end of each cen-
tury, forty-two thousand elephants were to wait on me, turn
and turn about?" And he gave instructions accordingly to his
Counsellor- Treasure, [189] and so it was done.

2.7. 'And, Ananda, after many hundred, many hundred
thousand years. Queen Subhadda thought: "It is a long time
since I saw King Mahasudassana. Suppose I were to go and
see ’him?" So she said to her women: "Come now, wash your
heads and put on clean clothes. It is long since we saw King
Mahasudassana. We shall go to see him." "Yes, Your Majesty",
they said, and prepared themselves as ordered, then returned
to the Queen. And Queen Subhadda said to the Counsellor-
Treasure: "Friend Counsellor, draw up the fourfold army. It is
long since we saw King Mahasudassana. We shall go and see
him." "Very good. Your Majesty", said the Counsellor-Treasure
and, having drawn up the fourfold army, he reported to the
Queen: "Now is the time to do as Your Majesty wishes." [190]

2.8. 'Then Queen Subhadda went with the fourfold army
and her womenfolk to the Dhamma Palace and, entering,
went to the greaj gabled chamber and stood leaning against
the door-post. And King Mahasudassana, thinking: "What is
this great noise, as of a crowd of people?" came out of the
door and saw Queen Subhadda leaning against the door-post.
And he said: "Stay there. Queen! Do not enter!"

2.9. 'Then King Mahasudassana said to a certain man: "Here,
fellow, go to the great gabled chamber, bring the gold couch
out and lay it down among the gold palm-trees." "Very good.
Sire", said the man, and did so. Then King Mahasudassana
adopted the lion-posture on his right side with one foot on
the other, mindful and clearly aware. 492

2.10. 'Then Queen Subhadda thought: "King Mahasudassa-
na's faculties are purified, his complexion is clear and bright,
oh — I hope he is not dead!" 493 So. she said to him: "Sire, of

ii 197 71 King's Renunciation 289

your eighty-four thousand cities, Kusavati is the chief. Make a
wish, arouse the desire to live there!" Thus, reminding him of
all his royal possessions (as verse 5) she exhorted him to wish to
stay alive. [191] [192]

2.11. 'At this. King Mahasudassana said to the Queen: "For
a long time. Queen, you spoke pleasing, delightful, attractive
words to me, but now at this last time your words have been
unpleasing, undelightful, unattractive to me." "Sire, how then
am I to speak to you?"

'This is how you should speak: "All things that are pleasing
and attractive are liable to change, to vanish, to become other-
wise. Do not, Sire, die filled with longing. To die filled with
longing is painful and blameworthy. Of your eighty -four thou-
sand cities, Kusavati is the chief: abandon desire, abandon
the longing to live with them ... Of your eighty-four thousand
palaces, Dhamma is the chief: abandon desire, abandon the
longing to live there. . . " ( and so on throughout, as verse 5). [193]

[194]

2.12. 'At this. Queen Subhadda cried out and burst into
tears. Then, wiping away her tears, she said: "Sire, all things
that are pleasing and attractive are liable to change ... Do not,
Sire, die filled with longing. . .'[195]

2.13. 'Soon after this. King Mahasudassana died; and just as
a householder or his son might feel drowsy after a good meal,
so he felt the sensation [196] of passing away, and he had a
favourable rebirth in the Brahma-world.

'King Mahasudassana indulged in boyish sports for eighty-
four thousand years, for eighty-four thousand years he exer-
cised the viceroyalty, for eighty-four thousand years he ruled
as King, and for eighty-four thousand years, as a layman, he
lived the holy life in the Dhamma Palace. 494 And, having
practised the four divine abidings, at the breaking-up of the
body he was reborn in the Brahma- world. 495

2.14. 'Now, Ananda, you might think King Mahasudassana
at that time was somebody else. But you should not regard it
so, for I was King Mahasudassana then. Those eighty-four
thousand cities of which Kusavati was the chief were mine, . . .
[197] the eighty-four thousand rice-offerings . . . were mine.

2.15. 'And of those eighty- four thousand cities I dwelt in

290 Mahasudassana Sutta: Sutta 17 ii 199

just one, Kusavati, . . . [198] of the eighty -four thousand wives I
had, just one looked after me, and she was called Khattiyani
or Velamikani; 496 of the eighty-four thousand bales of cloth I
had just one . . . ; of the eighty-four thousand rice-offerings
there was just one measure of choice curry that I ate.

2.16. 'See, Ananda, how all those conditioned states of the
past have vanished and changed! Thus, Ananda, conditioned
states are impermanent, they are unstable, they can bring us
no comfort, and such being the case, Amanda, we should not
rejoice in conditioned states, we should cease to take an in-
terest in them, and be liberated from them.

2.17. 'Six times, Ananda, I recall discarding the body in this
place, and at the seventh time I discarded it as a wheel-
turning monarch, a righteous king who had conquered the
four quarters and established a firm rule, and who possessed
the seven treasures. But, Ananda, I do not see any place in
this world with its devas [199] and maras and Brahmas, or in
this generation with its ascetics and Brahmins, princes and
people, where the Tathagata will for an eighth time discard
the body.'

So the Lord spoke. The Well-Farer having said this, the
Teacher said:

'Impermanent are compounded things, prone to rise
and fall.

Having risen, they're destroyed, their passing truest
bliss.' *

18 Janavasabha Sutta: About
Janavasabha

Brahma Addresses the Gods

[200] 1. Thus have I heard. Once the Lord was staying at Na-
dika at the Brick House. 497 And at that time the Lord was
explaining the rebirths of various devotees up and down the
country who had died and passed away: Kasis and Kosalans,
Vajjians and Mallas, Cetis and Vamsas, Kurus and Paricalas,
Macchas and Surasenas, saying: 'This one was reborn there,
and that one there.' 498 More than fifty Nadikan devotees, having
abandoned the five lower fetters, were reborn spontaneously
and would attain Nibbana without returning to this world;
over ninety of them, having abandoned three fetters and wea-
kened greed, hatred and delusion, were Once-Retumers, who
would return to this world once more and then make an end
of suffering; and more than five hundred, having abandoned
three fetters, were Stream-Winners, incapable of falling into
states of woe, certain of Nibbana. [201]

2. This news reached the ears of the devotees in Nadika,
and they were pleased, delighted and filled with joy to hear
the Lord's replies.

3. And the Venerable Ananda heard of the Lord's report 499
and the Nadikans' delight.

4. And he thought: [202] 'There were also Magadhan disci-
ples of long standing who have died and passed away. One
would think Anga and Magadha contained no Magadhan dis-
ciples who had died. Yet they too were devoted to the Buddha,
the Dhamma and the Sangha, and they observed the discipline
perfectly. The Lord has not stated their destiny. It would be
good to have a declaration about this: it would make the mul-
titude have faith and so attain a good rebirth.

'Now King Seniya Bimbisara of Magadha was a righteous

292 Janavasabha Sutta: Sutta 18 ii 205

and lawful king, a friend of Brahmins, householders, town
and country-dwellers, so that his fame is spread abroad: “That
righteous king of ours is dead 500 who gave us so much happi-
ness. Life was easy for us who dwelt under his righteous
rule," 501 And he was devoted to the Buddha, the Dhamma
and the Sangha, and observed the discipline perfectly. Thus
people say: "King Bimbisara, who praised the Lord to his
dying day, is dead!" The Lord has not declared his destiny,
and it would be good to have a declaration. . .Besides, it was
in Magadha that the Lord gained his enlightenment. Since the
Lord gained his enlightenment in Magadha, why does he not
declare the destinies of those who have died there? For the
Lord not to make such a declaration would cause unhappiness
to the Magadhans. [203] Such being the case, why does not the
Lord make such a declaration?'

5. And after thus reflecting in solitude on behalf of the
Magadhan devotees, the Venerable Ananda rose at the crack
of dawn, went to the Lord and saluted him. Then, sitting
down to one side, he said: 'Lord, I have heard what has been
declared concerning the inhabitants of Nadika.' (as verse 1—2 )

6. "These were all devoted to the Buddha, the Dhamma and
the Sangha, and they observed the discipline perfectly. The
Lord has not stated their destiny. . . (as verse 4). [204I Why does
not the Lord make such a declaration?' Then, having thus
spoken to the Lord on behalf of the Magadhan devotees, he
rose from his seaj, saluted the Lord, passed him by to the
right, and departed.

7. As soon as Ananda had gone, the Lord took his robe and
bowl and went into Nadika for alms. Later, on his return, after
his meal, he went to the Brick House and, having washed his
feet, he went in and, having thought over, considered and
given his whole mind to the question of the Magadhan devo-
tees, he sat down on the prepared seat, saying: 'I shall know
their destiny and future lot, whatever it is.' 502 And then he
perceived the destiny and fate of [205] each one of them. And
in the evening, emerging from meditative seclusion, the Lord
came out of the Brick House and sat down on the prepared
seat in the shade of his lodging.

8. Then the Venerable Ananda came to the Lord, saluted

ii 207 Brahma Addresses the Gods 293

him, sat down to one side and said: 'Lord, the Lord's coun-
tenance looks bright and shining, showing that the Lord's
mind is at ease. Has the Lord been satisfied with today's
lodging?'

9. 'Ananda, after you spoke to me about the devotees of
Magadha, I took my robe and bowl and went into Nadika for
alms. Later on.. .1 went to the Brick House and considered
the question of the Magadhan devotees . . . And I perceived
the destiny and fate of each one of them. Then the voice of a
yakkha 503 who had passed over cried out: "I am Janavasabha,
Lord! I am Janavasabha, Well-Farer!" Well, Ananda, do you
know anyone who formerly bore the name of Janavasabha?' 'I
must admit. Lord, that I have never heard such a name; and
yet, on hearing the name "Janavasabha" 504 my hairs stood on
end, and I thought: "He [206] whose name is Janavasabha will
not be such a low-ranking yakkha!"'

10. 'Ananda, immediately after I heard this voice, the yakkha
appeared before me as a noble vision, and uttered a second
cry: "I am Bimbisara, Lord! I am Bimbisara, Well-Farer! I have
now for the seventh time been reborn into the entourage of
the Lord Vessavana. 505 Thus having passed away as a king of
humans, I have now become among the devas a king of non-
human beings.

Seven states here and seven there, fourteen births.

That's the tally of lives I can recall.

For a long time. Lord, I have known myself to be exempt from
states of woe, 506 and now the desire arises in me to become a
Once-Retumer." I said: "It is amazing, it is astonishing that
the reverend yakkha Janavasabha should say this. On what
grounds can he know of such an august specific attainment?"

11. '"Not otherwise. Lord, not otherwise, Well-Farer, than
through your teaching! From the time when I became fully
committed and gained complete faith, from then on. Lord, for
a long time [207] I have known myself to be exempt from states
of woe, and the desire has arisen in me to become a Once-
Retumer. And here. Lord, having been sent by King Vessa-
vana on some business to King Virulhaka, 507 I saw the Lord
entering the Brick House and sitting down and considering

294 Janavasabha Sutta: Sutta 18 ii 209

the question of the Magadhan devotees . . . And since I had
only just heard King Vessavana announce to his assembly
what those folk's fates were, it is no wonder that I thought: 'I
will go and see the Lord and report this to him.' And these.
Lord, are the two reasons 508 why I came to see the Lord."
( Janavasabha continued:)

12. '"Lord, in earlier days, long ago, on the fast-day of the
fifteenth at the beginning of the Rains, 509 in the full-moon
night all the Thirty-Three Gods were seated in the Sudhamma
Hall 510 — a great congregation of divine beings, and the Four
Great Kings from the four quarters were there. There was the
Great King Dhatarattha 511 from the east at the head of his
followers, facing west; the Great King Virulhaka from the
south. . .facing north; the Great King Virupakkha from the
west. . .facing east; and the Great King Vessavana from the
north . . . facing south. [208]

'"On such occasions that is the order in which they are
seated, and after that came our seats. And those devas who,
having lived the holy life under the Lord, had recently appear-
ed in the Heaven of the Thirty-Three, outshone the other
devas in brightness and glory. And for that reason the Thirty-
Three Gods were pleased, happy, filled with delight and joy,
saying: 'The devas' hosts are growing, the asuras' hosts are
declining!' 512

13. '"Then, Lord, Sakka, ruler of the gods, seeing the satis-
faction of the Thirty-Three, uttered these verses of rejoicing:

'The gods of Thirty-Three rejoice, their leader too.
Praising the Tathagata, and Dhamma's truth.

Seeing new-come devas, fair and glorious
Who've lived the holy life, now well reborn.

Outshining all the rest in fame and splendour.

The mighty Sage's pupils singled out.

Seeing this, the Thirty-Three rejoice, their leader too.
Praising the Tathagata, and Dhamma's truth.' [209]

At this the Thirty-Three Gods rejoiced still more, saying: 'The
devas' hosts are growing, the asuras' hosts are declining!'

14. ' "And then they consulted and deliberated together about

xi 2x1 Brahma Addresses the Gods 295

the matter concerning which they had assembled in the Sud-
hamma Hall, and the Four Great Kings were advised and
admonished on this matter as they stood by their seats un-
moving. 513

The Kings, instructed, marked the words they spoke.
Standing calm, serene, beside their seats.

15. '"And then. Lord, a glorious radiance shone forth from
the north, and a splendour was seen greater than the sheen of
the devas. And Sakka said to the Thirty-Three Gods: 'Gentle-
men, when such signs are seen, such light is seen and such
radiance shines forth, Brahma will appear. 514 The appearance
of such radiance is the first sign of Brahma's approaching
manifestation.'

When they see these signs, Brahma will soon appear:

This is Brahma's sign, radiance vast and great.

16. '"Then the Thirty-Three Gods sat down each in his
proper place, saying: 'Let us find out what comes 515 of this
radiance, and having found the truth of it, we will go towards
it.' The Four Great Kings, sitting down in their places, said
[210] the same. Thus they were all agreed.

17. "'Lord, whenever Brahma Sanankumara 516 appears to
the Thirty-Three Gods, he appears having assumed a grosser
form, because his natural appearance is not such as to be
perceptible to their eyes. 517 When he appears to the Thirty-
Three Gods, he outshines other devas in radiance and glory,
just as a figure made of gold outshines the human figure.
And, Lord, when Brahma Sanankumara appears to the Thirty-
Three Gods, not one of them salutes him, or rises, or offers
him a seat. They all sit silently with palms together, 518 cross-
legged, 519 thinking he will sit down on the couch 520 of that
god from whom he wants something. And the one on whose
couch he sits down is as thrilled and delighted as a duly-
anointed Khattiya king on assuming his royal office. [211]

18. "'Then, Lord, Brahma Sanankumara, having assumed a
grosser form, appeared to the Thirty-Three Gods in the shape
of the youth Pancasikha. 521 Rising up in the air, he appeared
floating cross-legged, just as a strong man might sit down on

296 Janavasabha Sutta: Sutta 18 ii 212

a properly-spread couch or on the ground. And seeing the
delight of the Thirty-Three Gods, he uttered these verses of
rejoicing:

'The gods of Thirty-Three rejoice, their leader too.
Praising the Tathagata, and Dhamma's truth.

Seeing new-come devas, fair and glorious
Who've lived the holy life, now well reborn.

Outshining all the rest in fame and splendour.

The mighty Sage's pupils singled out.

Seeing this, the Thirty-Three rejoice, their leader too.
Praising the Tathagata, and Dhamma's truth.'

19. '"Now to the matter of Brahma Sanankumara's speech,
and as for the manner of his speech, his voice had eight
qualities: it was distinct, intelligible, pleasant, attractive, com-
pact, concise, deep and resonant. And when he spoke in that
voice to the assembly, its sound did not carry outside. Who-
ever has such a voice as that is said to have the voice of
Brahma.

20. '"And Brahma Sanankumara, multiplying his shape by
thirty-three, [212] sat down cross-legged on each individual
couch of the Thirty-Three, and said: 'What do my lords the
Thirty-Three think? Since the Lord, out of compassion for the
world and for the benefit and happiness of the many, has
acted to the advantage of devas and mankind, those, whoever
they may be, who Jiave taken refuge in the Buddha, the Dham-
ma and the Sangha and have observed the moral precepts 522
have, at death and the breaking-up of the body, arisen in the
company of the Parinimmita-Vasavatti devas, 523 or the Nim-
manaratti devas, or the Tusita devas, or the Yama devas, or in
the retinue of the Thirty-Three Gods, or of the Four Great
Kings — or at the very least in the company of the gandhab-
bas.' 524

21. '"This was the burden of Brahma Sanankumara's speech.
And every one of the gods he spoke to thought: 'He is sitting
on my couch, he is speaking to me alone.'

All the forms assumed with one voice speak.

And having spoken, all at once are silent.

ii 215 Brahma Addresses the Gods 297

And so the Thirty-Three, their leader too.

Each thinks: 'He speaks to me alone.'

22. ' "Then Brahma Sanankumara assumed a single form; 525
then he sat down on [213] the couch of Sakka and said: 'What
do my lords the Thirty-Three think? This Lord, the Arahant su-
preme Buddha has known and seen the four roads to power, 526
and how to develop, perfect and practise them. What four?
Here a monk develops concentration of intention accompani-
ed by effort of will, concentration of energy. . ., concentration
of consciousness . . . , and concentration of investigation accom-
panied by effort of will. These are the four roads to power. . .
And whatever ascetics or Brahmins have in the past realised
such powers in different ways, they have all developed and
strongly practised these four ways, and the same applies to all
who may in the future, or who do now realise such powers.
Do my lords the Thirty-Three observe such powers in me?'
'Yes, Brahma.' 'Well, I too have developed and strongly prac-
tised [214] these four ways.'

23. '"This was the burden of Brahma Sanankumara's speech.
He went on: 'What do my lords of the Thirty-Three think?
There are three gateways to the bliss proclaimed by the Lord
who knows and sees. What are they? In the first place some-
one dwells in association with sense-desires, with unwhole-
some conditions. At some time he hears the Ariyan Dhamma,
he pays close attention and practises in conformity with it. By
so doing he comes to live dissociated from such sense-desires
and unwholesome conditions. As a result of this dissociation,
pleasant feeling 527 arises, and what is more, gladness. 528 Just
as pleasure might give birth to rejoicing, so from pleasant
feeling he experiences gladness.

24. ""In the second place there is someone in whom the
gross tendencies 529 of body, speech and thought are not allay-
ed. At some time he hears the Ariyan Dhamma, . . . and his
gross tendencies of body, speech and [213] thought are allayed.
As a result of this allaying, pleasant feeling arises, and what is
more, gladness. . .

25. ""In the third place there is someone who really does not
know what is right and what is wrong, what is blameworthy

298 Janavasabha Sutta: Sutta 18 ii 216

and what is not, what is to be practised and what is not, what
is base and what is noble, and what is foul, fair or mixed in
quality. At some time he hears the Ariyan Dhamma, he pays
close attention and practises in conformity with it. As a result,
he comes to know in reality what is right and wrong, what is
blameworthy and what is not, what is to be practised and
what is not, what is base and what is noble, and what is foul,
fair or mixed in quality. In him who knows and sees thus,
ignorance is dispelled and knowledge arises. With the waning
of ignorance and the arising of knowledge, pleasant feeling
arises, and what is more, gladness. Just as pleasure might give
birth to rejoicing, so from pleasant feeling he experiences
gladness. [216] These are the three gateways to the bliss pro-
claimed by the Lord who knows and sees/

26. ' "This was the burden of Brahma Sanankumara's speech.
He went on: "What do my lords of the Thirty-Three think?
How well has the Lord Buddha who knows and sees pointed
out the four foundations of mindfulness 530 for the attainment
of that which is good! What are they? Here a monk abides
contemplating the body as body, earnestly, clearly aware, mind-
ful and having put away all hankering and fretting for the
world. As he thus dwells contemplating his own body as
body, he becomes perfectly concentrated and perfectly serene.
Being thus calm and serene, he gains knowledge and vision
externally of the bodies of others. 531 He abides contemplating
his own feelings «as feelings, ... he abides contemplating his
own mind as mind, ... he abides contemplating his own
mind-objects as mind-objects, earnestly, clearly aware, mind-
ful and having put away all hankering and fretting for the
world. As he thus dwells contemplating his own mind-objects
as mind-objects, he becomes perfectly concentrated and per-
fectly serene. Being thus calm and serene, he gains knowledge
and vision externally of the mind-objects of others. These are
the four foundations of mindfulness well pointed out by the
Lord Buddha who knows and sees, for the attainment of that
which is good.'

27. '"This was the burden of Brahma Sanankumara's speech.
He went on: 'What do my lords of the Thirty-Three think?
How well has the Lord Buddha who . knows and sees pointed

ii 218 Brahma Addresses the Gods 299

out the seven requisites of concentration, for the development
of perfect concentration and the perfection of concentration!
What are they? They are right view, right thought, right speech,
right action, right [217] livelihood, right effort, right mindful-
ness. 532 That one-pointedness of mind that is produced by
these seven factors is called the Ariyan right concentration
with its bases and requisites. From right view arises right
thought, from right thought arises right speech, from right
speech arises right action, from right action arises right liveli-
hood, from right livelihood arises right effort, from right effort
arises right mindfulness, from right mindfulness arises right
concentration, from right concentration arises right know-
ledge, 533 from right knowledge arises right liberation. 534 If any-
one truthfully declaring: "Well-proclaimed by the Lord is the
Dhamma, visible here and now, timeless, inviting inspection,
leading onward, to be comprehended by the wise each one for
himself", were to say: "Open are the doors of the Death-
less!" 535 he would be speaking in accordance with the highest
truth. For indeed, my lords, the Dhamma is well-proclaimed
by the Lord, visible here and now, timeless, inviting inspec-
tion, leading onward, to be comprehended by the wise, each
one for him or herself, and, too, the doors to the Deathless
are open!

""Those who have unshakeable faith in the Buddha, the
Dhamma and the Sangha, and are endowed with the virtues
pleasing to the Noble Ones, [218] those beings who have
arisen here on account of their Dhamma-training, amounting
to more than twenty-four hundred Magadhan followers who
have passed over, have by the destruction of three fetters
become Stream-Winners, incapable of falling into states of
woe and certain of enlightenment, and indeed there are Once-
Retumers here too.

But of that other race indeed
Of greater merit still, my mind
Can make no reckoning at all.

For fear that I should speak untruth.' 536

28. '"This was the burden of Brahma Sanankumara's speech.
And in connection with this the Great King Vessavana reflect-

300 Janavasabha Sutta: Sutta 18 ii 219

ed in his mind: 'It is marvellous, it is wonderful, that such a
glorious Teacher should arise, that there should be such a
glorious proclamation of Dhamma, and that such glorious
paths to the sublime should be made known!' Then Brahma
Sanankumara, reading King Vessavana's mind, said to him:
'What do you think. King Vessavana? There has been such a
glorious Teacher in the past, and such a proclamation, and
such paths made known, and there will be again in the fu-
ture.""

29. Such was the burden of what Brahma Sanankumara
proclaimed to the Thirty-Three Gods. And the Great King
Vessavana, [219] having heard and received it in person, re-
lated it to his followers. And the yakkha Janavasabha, having
heard it himself, related it to the Lord. And the Lord, having
heard it himself and also come to know it by his own super-
knowledge, related it to the Venerable Ananda, who in turn
related it to the monks and nuns, the male and female lay-
followers.

And so the holy life waxed mighty and prospered and
spread widely as it was proclaimed among mankind.

19 Mahdgovinda Sutta: The Great
Steward

A Past Life of Gotama

[220] 1. Thus have I heard . 537 Once the Lord was staying at
Rajagaha, on Vultures' Peak. And when the night was nearly
over, Pancasikha of the gandhabbas, 538 lighting up the entire
Vultures' Peak with a splendid radiance, 539 approached the
Lord, saluted him, stood to one side and said: 'Lord, I wish to
report to you what I have personally seen and observed when
I was in the presence of the Thirty-Three Gods.' 'Tell me then,
Pancasikha', said the Lord.

2.-3. 'Lord, in earlier days, long ago, on the fast-day of the
fifteenth at the end of the Rains the Thirty-Three Gods assembled
and rejoiced that the devas' hosts were growing, the asuras' hosts
declining (as Sutta 18, verse 12). [221] Then Sakka uttered the verse:

"The gods of Thirty-Three rejoice, their leader too,
Praising the Tathagata, and Dhamma's truth.

Seeing new-come devas, fair and glorious
Who've lived the holy life, now well reborn.

Outshining all the rest in fame and splendour.

The mighty Sage's pupils singled out.

Seeing this, the Thirty-Three rejoice, their leader too.
Praising the Tathagata, and Dhamma's truth." [222]

At this. Lord, the Thirty-Three Gods rejoiced still more, saying:
"The devas' hosts are growing, the asuras' hosts are declining!"

4. [Pancasikha continued:] 'Then Sakka, seeing their satisfac-
tion, said to the Thirty-Three Gods: "Would you like, gentle-
men, to hear eight truthful statements in praise of the Lord?"
and on receiving their assent, he declared:

5. '"What do you think, my lords of the Thirty-Three? As
regards the way in which the Lord has striven for the welfare

301

302 Mahagovinda Sutta ; Sutta 19 ii 224

of the many, for the happiness of the many, out of compas-
sion for the world, for the welfare and happiness of devas and
humans - we can find no teacher endowed with such quali-
ties, whether we consider the past or the present, other than
the Lord.

6. ' "Well-proclaimed, truly, is this Lord's Teaching, visible
here and now, timeless, inviting inspection, leading onward,
to be realised by the wise each one for himself — and we can
find no proclaimer of such an onward-leading doctrine, either
in the past or in the present, other than the Lord.

7. The Lord has well explained what is right and what is
wrong, what [223] is blameworthy and what is blameless, what
is to be followed and what is not to be followed, what is base
and what is noble, what is foul, fair and mixed in quality. 540
And we can find none who is a proclaimer of such things
other than the Lord.

8. '"Again, the Lord has well explained to his disciples the
path leading to Nibbana, 541 and they coalesce, Nibbana and
the path, just as the waters of the Ganges and the Yamuna
coalesce and flow on together. And we can find no proclaimer
of the path leading to Nibbana. . .other than the Lord.

9. "'And the Lord has gained companions, both learners 542
and those who, having lived the life, have abolished the
corruptions, 543 and the Lord dwells together with them, all
rejoicing in the one thing. And we can find no such teacher
. . . other than the Lord.

10. "'The gifts given to the Lord are well-bestowed, his
fame is well established, so much so that, I think, the Khatti-
yas will continue to be attached to him, yet the Lord takes his
food-offering without conceit. And we can find no teacher
who does this . . . [224] other than the Lord.

11. '"And the Lord acts as he speaks, and speaks as he acts.
And we can find no teacher who does likewise, in every detail
of doctrine. . .other than the Lord.

12. "'The Lord has transcended doubt, 544 passed beyond all
'how' and 'why', he has accomplished his aim in regard to his
goal and the supreme holy life. And we can find no teacher
who has done the like, whether we consider the past or the
present, other than the Lord."

ii 227 A Past Life of Gotama 303

'And when Sakka had thus proclaimed these eight truthful
statements in praise of the Lord, the Thirty-Three Gods were
even more pleased, overjoyed and filled with delight and
happiness at what they had heard in the Lord's praise.

13. 'Then certain gods exclaimed: "Oh, if only four fully-
enlightened Buddhas were to arise in the world and teach
Dhamma just like the Blessed Lord! That would be for the
benefit and happiness of the many, out of compassion for the
world, for the benefit and happiness of devas and humans!"
And some said: "Never mind four fully-enlightened Buddhas
— three would suffice!" and others said: "Never mind three —
two would suffice!" [225]

14. 'At this Sakka said: "It is impossible, gentlemen, it can-
not happen that two fully- enlightened Buddhas should arise
simultaneously in a single world-system. That cannot be. May
this Blessed Lord continue to live long, for many years to
come, free from sickness and disease! That would be for the
benefit and happiness of the many, out of compassion for the
world it would be for the benefit and happiness of devas and
humans!"

'Then the Thirty-Three Gods consulted and deliberated to-
gether about the matter concerning which they had assembled
in the Sudhamma Hall, and the Four Great Kings were advised
and admonished on this matter as they stood by their seats
unmoving:

The Kings, instructed, marked the words they spoke.

Standing calm, serene, beside their seats.

15—16. 'A great radiance was seen, heralding the approach of
Brahma. All took their proper seats (as Sutta 18, verses 15—17),
each hoping Brahma would sit on his couch. [226—7]

17. 'Then Brahma Sanankumara, having descended from his
heaven, and seeing their pleasure, uttered these verses:

"The gods of Thirty-Three rejoice, their leader too
..." (as above).

18. ' Brahma Sanankumdra's voice had eight qualities (as Sutta
18, verse 19).

19. 'Then the Thirty-Three Gods said to Brahma Sananku-

304 Mahagovinda Sutta: Sutta 19 ii 232

mar a: "It is well, Brahma! We rejoice at 'what we have heard.
[228] Sakka, lord of the devas, has also declared eight truthful
statements to us about the Lord, at which we also rejoice."
Then Brahma said to Sakka: "It is well. Lord of the devas. And
we too would like to hear those eight truthful statements
about the Lord." "Very well. Great Brahma", said Sakka, and
he repeated those eight statements:

20.— 27. '"What do you think. Lord Brahma. . . ?" (as verses
5—12). [229] [230] And Brahma Sanankumara was pleased, over-
joyed and filled with delight and happiness at what he had
heard in the Lord's praise.

28. ' Brahma Sanankumara assumed a grosser form and appeared
in the shape of Pahcasikha (as Sutta 18, verse 18). 545 And sitting
thus cross-legged, he said to the Thirty-Three Gods: "For how
long has the Blessed Lord been one of mighty wisdom?

29. ' "Once upon a time there was a king called Disampatl. His
chaplain 546 was a Brahmin called the Steward. 547 The King's
son was a youth called Renu, and the Steward's son was called
Jotipala. Prince Renu and Jotipala, together with six other
Khattiyas, formed a band of eight friends. [231] In the course of
time the Steward died, and King Disampati mourned him,
saying: 'Alas, at the very moment when we had entrusted all
our responsibilities to the Steward, and were abandoning
ourselves to the pleasures of the five senses, the Steward has
passed away!'

'"Hearing this. Prince Renu said: 'Sire, do not mourn the
Steward's death overmuch! His son Jotipala 548 is cleverer than
his father was and has a better eye for what is advantageous.
You should let Jotipala manage all the business you entrusted
to his father.' 'Is that so, my boy?' 'Yes, Sire.'

30. ' "Then the King called a man and said: 'Come here, my
good man, go to the youth Jotipala and say: "May the Reve-
rend Jotipala be well! King Disampati sends for you, he would
like to see you."' 'Very good. Your Majesty', said the man, and
delivered the message. [232] On receiving the message, Jotipala
said: 'Very good, sir', and went to see the King. On entering
the royal presence, he exchanged courtesies with the King,
then sat down to one side. , The King said: 'We wish the
Reverend Jotipala to manage our affairs. Do not refuse. I will

ii 234 A Past Life of Gotama 305

install you in your father's place and consecrate 549 you as
Steward.' 'Very good. Lord', replied Jotipala.

31. "'So King Disampati appointed Jotipala as steward in
his father's place. And once installed, Jotipala carried out the
business his father had carried out, not doing any business
his father had not done. He accomplished all the tasks his
father had accomplished, and no others. And people said:
'This Brahmin is truly a steward! Indeed he is a great steward!'
And that is how the young Brahmin Jotipala came to be
known as the Great Steward.

32. '"And one day the Great Steward went to the group of
six nobles and said: 'King Disampati is aged, decrepit, [233]
stricken with age. His life is near its end and he cannot last
much longer. Who can tell how long people will live? When
King Disampati dies, the king-makers 550 are bound to anoint
Prince Renu as King. You should go, gentlemen, to Prince
Renu and say: "We are the beloved, dear and favoured friends
of the Lord Renu, sharing his joys and his sorrows. Our Lord
King Disampati is aged. . .When he dies, the king-makers are
bound to anoint the Lord Renu as King. If the Lord Renu
should gain the kingship, let him share it with us." '

33 '"'Very good, sir', said the six nobles, and they went to
Prince Renu and spoke to him as the Great Steward had
proposed. 'Well, gentlemen, who, apart from myself, ought to
prosper but you? If, gentlemen, I gain the kingship, I will
share it with you.' [234]

34. ' "In due course King Disampati died, and the king-makers
anointed Prince Renu King in his place. And having been
made King, Renu abandoned himself to the pleasures of the
five senses. Then the Great Steward went to the six nobles
and said: 'Gentlemen, now King Disampati is dead the Lord
Renu, who has been anointed in his place, has abandoned
himself to the pleasures of the five senses. Who knows what
will come of this? The sense-pleasures are intoxicating. You
should go to him and say: "King Disampati is dead and the
Lord Renu has been anointed King. Do you remember your
word. Lord?"'

"'They did so, and the King said: 'Gentlemen, I remember
my word. WHo is there who can divide this mighty realm of

306 Mahagovinda Sutta: Sutta 19 ii 237

earth, so broad in the north and so [narrow] like the front of a
eart 551 in the south, into seven equal parts?' 'Who indeed.
Lord, if not the Great Steward?'

35. "'So King Renu sent a man to the Great Steward to say:
'My lord, the King sends for you.' [235] The man went, and the
Great Steward came to the King, exchanged courtesies with
him, and sat down to one side. Then the King said: 'My Lord
Steward, go and divide this mighty realm of earth, so broad in
the north and so narrow like the front of a cart in the south,
into seven equal parts.' 'Very good. Sire', said the Great Ste-
ward, and he did so.

36. "'And King Renu's country was in the centre:

Dantapura to the Kalingas, Potaka to the Assakas,
Mahissati to the Avantis, Roruka to the Soviras.

Mithila to the Videhas, Campa to the Angas goes,
Benares to the KasI, thus did the Steward dispose. [236]

The six nobles were delighted with their respective gains and
at the success of the plan: 'What we wanted, desired, aimed at
and strove for, we have got!'

Sattabhu, Brahmadatta, Vessabhu and Bharata,

Renu and two Dhataratthas, these are the seven
Bharat kings.'" 552

[End of first recitatipn-section]

yj. "'Then the six nobles came to the Great Steward and said:
'Reverend Steward, just as you were a beloved, dear and
faithful friend to King Renu, so you have been to us. Please
manage our affairs for us! We trust you will not refuse.' So he
administered the realms of seven anointed kings, 553 and he
also taught the mantras to seven distinguished Brahmins and
seven hundred advanced pupils. 554 [237]

38. ' "In course of time good reports were spread about con-
cerning the Great Steward: 'The Great Steward can see Brah-
ma with his own eyes, talks with him face to face and consults
with him!' 555 And he thought: 'Now This good report is being

ii 240 A Past Life of Gotama yyj

spread about concerning me, that I can see Brahma with my
own eyes, . . . but it is not true. However, I have heard it said
by aged and respectable Brahmins, the teachers of teachers,
that anyone who withdraws into meditation for the four months
of the Rains, developing the absorption on compassion, can
see Brahma with his own eyes, talk with him face to face and
consult with him. Suppose I were to do this!' 556

39. '"So the Great Steward went to King Renu and told him
of the report, and of his wish to go into retreat and develop
the absorption on compassion. 'And nobody is to come near
me except to bring me food.' 'Reverend Steward, do as you
think fit.' [238]

40. "'The six nobles likewise replied: 'Reverend Steward, do
as you think fit.'

41. ' "He went to the seven Brahmins and the seven hundred
pupils and told them of his intentions, adding: 'So, gentlemen,
you carry on with reciting the mantras you have heard and
learnt, and teach them to each other.' 'Reverend Steward, do
as you think fit', they replied. [239]

42. "'Then he went to his forty equal-ranking wives, and
they said: 'Reverend Steward, do as you think fit.'

43. '"So the Great Steward erected a new lodging to the east
of the city and withdrew there for the four months of the
Rains, developing the absorption on compassion, and nobody
came near him except to bring him food. But at the end of
four months he felt nothing but dissatisfaction and weariness
as he thought: 'I heard it said. . .that anyone who withdraws
into meditation for the four months of the Rains, developing
the absorption on compassion, can see Brahma with his own
eyes . . . But I cannot see Brahma with my own eyes, and can-
not talk, discuss or consult with him!'

44. '"Now Brahma Sanankumara read his thoughts and,
[240] as swiftly as a strong man might stretch out his flexed
arm or flex it again, he disappeared from the Brahma world
and appeared before the Great Steward. And the Great Steward
felt fear and trembling, and his hair stood on end at such a
sight as he had never seen before. And thus fearful, trembling,
with hair standing on end, he addressed Brahma Sananku-
mara in these verses:

308 Mahagovinda Sutta: Sutta 19 ii 242

'O splendid vision, glorious and divine.

Who are you. Lord? I fain would know your name/

in highest heaven I am known by all:

Brahma Sanankumara — know me thus.'

'A seat, and water for the feet, and cakes
Are fitting for a Brahma. Let the Lord
Decide what hospitality he would/ 557

'We accept the gift that's offered: now declare
What it is you wish from us — a boon
Of profit in this very life, or in the next.

Say, Lord Steward, what it is you'd have.'

45. '"Then the Great Steward thought: 'Brahma Sananku-
mara offers me a boon. What shall I choose - benefits in this
life, or in that to come?' [241] Then he thought: 'I am an expert
in matters of advantage in this life, and others consult me
about this. Suppose I were to ask Brahma Sanankumara for
something of benefit in the life to come?' And he addressed
Brahma in these verses:

'I ask Brahma Sanankumara this.

Doubting, him who has no doubts I ask

(For others too I ask): By doing what

Can mortals reach the deathless Brahma world?'

'That man wh© spurns all possessive thoughts,

Alone, intent, compassion-filled.

Aloof from stench, free from lust —

Established thus, and training thus.

Can mortals reach the deathless Brahma world.' 558

46. ""I understand "Spuming possessive thoughts". This
means that one renounces one's possessions, small or great,
leaves one's relatives, few or many, and, shaving off hair and
beard, goes forth from the household life into homelessness.
This is how I understand "Spuming possessive thoughts".
[242] I understand "Alone, intent". That means that one goes
off on one's own and chooses a lodging in the forest, at the foot
of a tree, in a mountain glen, in a rocky cave, a charnel-ground.

ii 243 A Past Life of Gotama 309

in the jungle or on a heap of grass in the open ... I understand
"Compassion-filled". That means that one dwells suffusing
one quarter with a mind filled with compassion, then a
second, then a third and a fourth quarter. Thus one abides
suffusing the whole world, up, down and across, everywhere,
all around, with a mind filled with compassion, expanded,
immeasurable, free from hatred and ill-will. That is how I
understand "Compassion-filled". But the Lord's words about
"Aloof from stench" I do not understand:

What do you mean, Brahma, by "stench" among men?
Pray lighten my ignorance, O wise one, on this.

What hindrance causes man to stink and fester.

Heading for hell, from Brahma-realm cut off?' [243]

'Anger, lying, fraud and cheating.

Avarice, pride and jealousy.

Coveting, doubt and harming others.

Greed and hate, stupor and delusion:

The loathsome stench that these give off
Heads man for hell, from Brahma-realm cut off.'

'As I understand the Lord's words about the stench, these
things are not easy to overcome if one lives the household life.
I will therefore go forth from the household life into the
homeless state.' 'Reverend Steward, do as you think fit.'

47. '"So the Great Steward went to King Renu and said:
'My Lord, please appoint another minister 559 to manage your
affairs. I wish to go forth from the household life into home-
lessness. After what Brahma has told me about the stench of
the world, which cannot easily be overcome by one living the
household life, I am going forth into homelessness:

King Renu, lord of this realm, I declare.

You yourself must rule. I'll counsel you no more!'

'If anything you lack. I'll make it good.

If any hurt you, my royal arms shall guard you.

You my father, I your son. Steward, stay!'

'I lack nothing, none there is who harms me;

No human voice I heard — at home I cannot stay.' [244]

310 Mahagovinda Sutta: Sutta 19 ii 246

'"Non-human" — what's he like who calls, that you

At once abandon home and all of us?'

'Before I went on this retreat I thought of sacrifice.

Lighting the sacred fire, strewing kusa -grass.

But now — eternal Brahma 560 from Brahma-realm's
appeared.

I asked, he answered: I now can stay no more.'

'Reverend Steward, in your words I trust. Such words

Once heard, you had no other course.

We will follow: Steward, be our Master.

Like a beryl-gem, clear, of finest water.

So purified, we'll follow in your wake.

If the Reverend Steward goes forth from the household life
into homelessness, I will do the same. Wherever you go, we
will follow.'

48. '"Then the Great Steward went to the six nobles and
said to them: 'My lords, please appoint another minister to
manage your affairs. I wish to go forth frdm the household life
into homelessness . . . ' And the six nobles iyent aside [243] and
consulted together: 'These Brahmins are greedy for money.
Perhaps we can win the Great Steward round with money.' So
they came back to him and said: 'Sir, there is plenty of wealth
in these seven kingdoms. Take as much as you like.' 'Enough,
gentlemen, I have received plenty of wealth from my lords
already. That is the very thing that I am renouncing in order
to go forth from the household life into homelessness, as I
have explained.'

49. '"Then the six nobles went aside again and consulted
together: 'These Brahmins are greedy for women. Perhaps we
can win the Great Steward round with women.' So they came
to him and said: 'Sir, there are plenty of women in these seven
kingdoms. Take your pick!' 'Enough, gentlemen, I already
have forty equal wives, and I am leaving them in order to go
forth from the household life into homelessness, as I have ex-
plained.' [246]

50. '"'If the Reverend Steward goes forth from the house-
hold life into homelessness, we will do likewise. Wherever
you go, we will follow:

ii 248 A Past Life of Gotama 311

"If you renounce those lusts that bind most men, 561
Exert yourselves, be strong and patiently endure!

This is the path that's straight, the peerless path.

The path of truth, guarded by the good, to Brahma's
realm."

51. '"'And so. Lord Steward, just wait seven years, and then
we too will go forth into homelessness. Wherever you go, we
will follow.'

""Gentlemen, seven years is far too long, I cannot wait for
seven years! Who can tell how long people will live? We have
to go on into the next world, we must learn by means of wis-
dom, 562 we must do what is right and live the holy life, for
nothing that is bom is immortal. Now I am going forth as I
have explained.'

52. ' " 'Well, Reverend Steward, just wait six years, . . . five
- ear, . . . four years, . . . three years, . . . two years, . . . one year,
and then we too will go forth into homelessness. Wherever
you go, we will follow.'

53. '"'Gentlemen, one year is far too long. . .' 'Then wait
seven months . . . '

34. ' " 'Gentlemen, seven months is far too long . . . ' 'Then
wait \ six months,. . .five months,. . .four months,. . .three
months, . . . two months, . . . one month, . . . half a month

33. ' " 'Gentlemen, half a month is far too long . . . ' [248] 'Then,
Reverend Steward, just wait seven days while we make over
our kingdoms to our sons and brothers. At the end of seven
days we will go forth into homelessness. Wherever you go, we
will follow.' 'Seven is not long, gentlemen. I agree, my lords,
to seven days.'

36. '"Then the Great Steward went to the seven Brahmins
and their seven hundred advanced pupils, and said to them:
'Now, Your Reverences, you must seek another teacher to
teach you the mantras. I mean to go forth from the household
life into homelessness. After what Brahma has told me about
the stench of the world, which cannot be easily overcome by
one living the household life, I am going forth into homeless-
ness.' 'Reverend Steward, do not do so! There is little power
and profit in the homeless life, and much power and profit in
the life of a Brahmin!' 563 'Do not say such things, gentlemen!

312 Mahagovinda Sutta: Sutta 19 ii 250

Besides, who has greater power and profit than I have? I have
been like a king to kings, like Brahma to the Brahmins, like a
deity to householders, and I am giving all this up in order to
go forth from the household life into homelessness, as I have
[249] explained/ 'If the Reverend Steward goes forth from the
household life into homelessness, we will do likewise. Wher-
ever you go, we will follow.'

57. '"Then the Great Steward went to his forty equal wives
and said: 'Whichever of you ladies wishes to may go back to
her own family and seek another husband. I mean to go forth
into homelessness . . . ' 'You alone are the kinsman we could
wish for, the only husband we want. If the Reverend Steward
goes forth into homelessness, we will do likewise. Wherever
you go, we will follow/

58. '"And so the Great Steward, at the end of the seven
days, shaved off his hair and beard, donned yellow robes and
went forth from the household life into homelessness. And
with him went the seven anointed Khattiya kings, the seven
wealthy and distinguished Brahmins with their seven hundred
advanced pupils, his forty equal wives, several thousand Khatti-
yas, several thousand Brahmins, several thousand househol-
ders, even some harem-women.

'"And so, followed by this company, the Great Steward
wandered through villages, towns and royal [250] cities. And
whenever he came to a village or town, he was like a king to
kings, like Brahma* to the Brahmins, like a deity to househol-
ders. And in those days, whenever anyone sneezed or stum-
bled, they used to say: 'Praise be to the Great Steward! Praise
be to the Minister of Seven!'

39. "'And the Great Steward dwelt suffusing one quarter
with a mind filled with loving-kindness, then a second, then a
third and a fourth quarter. He dwelt suffusing the whole
world, up, down and across, everywhere, all around, with a
mind filled with compassion, . . . with a mind filled with sym-
pathetic joy,. . .with a mind filled with equanimity, ... free
from hatred and ill-will. And thus he taught his disciples the
way to union with the Brahma-world.

60. '"And all those who had at that time been the Great
Steward's pupils and had fully mastered his teaching, were
after death at the breaking-up of the body reborn in a happy

ii 252 A Past Life of Gotama 313

sphere, in the Brahma-world. And those who had not fully
mastered his teaching were reborn either among the Paranim-
mita-Vasavatti devas, among the Nimmanarati devas, among
the Tusita devas, among the Yama devas, [251] among the
devas of the Thirty-Three Gods, or among the devas of the
Four Great Kings. And the very lowest realm that any of them
attained was that of the gandhabbas. Thus the going-forth of
all those people was not fruitless or barren, but productive of
fruit and profit."

61. 'Do you remember this. Lord?' 'I do, Pancasikha. At that
time I was the Brahmin, the Great Steward, and I taught those
disciples the path to union with the Brahma-world.

'However, Pancasikha, that holy life does not lead to dis-
enchantment, to dispassion, to cessation, to peace, to super-
knowledge, to enlightenment, to Nibbana, but only to birth in
the Brahma-world, whereas my holy life leads unfailingly to
disenchantment, to dispassion, to cessation, to peace, to super-
knowledge, to enlightenment, to Nibbana. That is the Noble
Eightfold Path, namely Right View, Right Thought, Right
Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness, Right Concentration.

62. 'And, Pancasikha, those of my disciples who have fully
mastered my teaching have by their own super-knowledge
realised, [252] by the destruction of the corruptions in this very
life, the uncorrupted freedom of heart and mind. And of those
who have not fully mastered it, some by the destruction of the
five lower fetters will be reborn spontaneously, attaining thence
to Nibbana without returning to this world; some by the de-
struction of three fetters and the reduction of greed, hatred
and delusion will become Once-Retumers, who will return
once more to this world before making an end of suffering;
and some by the destruction of three fetters will become
Stream-Winners, incapable of falling into states of woe, assured
of enlightenment. Thus the going-forth of all these people was
not fruitless or barren, but productive of fruit and profit.'

Thus the Lord spoke, and Pancasikha of the gandhabbas was
delighted and rejoiced at the Lord's words. And, having salu-
ted him, he passed him by on the right and vanished from the
spot.

20 Mahasamaya Sutta:

The Mighty Gathering
Devas Come to See the Buddha

[253] 1. Thus have I heard . 564 Once the Lord was staying
among the Sakyans in the Great Forest at Kapilavatthu, with a
large company of some five hundred monks, all Arahants.
And devas from ten world-systems 565 frequently came there to
visit the Lord and his order of monks.

2. And it occurred to four devas of the Pure Abodes: 566 'The
Blessed Lord is staying at Kapilavatthu, with a large company
of some five hundred monks, all Arahants. What if we were to
approach him, and each recite a verse?'

3. Then those devas, as swiftly as a strong man might
stretch his flexed arm, or flex it again, [254] vanished from the
Pure Abodes and appeared before the Lord. Then they saluted
him and stood to one side, and one of them recited this verse:

'Great the assembly in the forest here, the devas have
met

And we are here to see the unconquered
brotherhood.'

Another said:

'The monks with concentrated minds are straight:

They guard their senses as the driver does his reins.'

Another said:

'Bars and barriers broken, the threshold-stone of lust
tom up.

Unstained the spotless seers go, like well-trained
elephants.' [235]

316 Mahasamaya Sutta: Sutta 20 ii 256

And another said:

'Who takes refuge in the Buddha/ no downward path
will go:

Having left the body he'll join the deva hosts. '

4. Then the Lord said to his monks: 'Monks, it has often
happened that the devas from ten world-systems have come
to see the Tathagata and his order of monks. So it has been
with the supreme Buddhas of the past, and so it will be with
those of the future, as it is with me now. I will detail for you
the names of the groups of devas, announce them and teach
them to you. Pay close attention, and I will speak.'

'Yes, Lord', said the monks, and the Lord said:

5 . 'I'll tell you them in verse : to which realm each

belongs.

But those who dwell composed and resolute
Like lions in mountain-caves, have overcome
Hair-raising fear and dread, their minds
White and pure, unstained and calm.' 567 [256]

In Kapilavatthu's wood the Lord perceived
Five hundred of his Arahants and more.

Lovers of his word. To them he said:

'Monks, observe the deva-host approach!'

And the monks strove eagerly to see.

6. With superhuman vision thus arising.

Some saw a hundred gods, a thousand some.

While some saw seventy thousand, others saw
Gods innumerable, all around.

And He-Who-Knows-with-Insight was aware
Of all that they could see and understand.

And to the lovers of his word the Lord,

Turning said: 'The deva-hosts approach.

Look and seek to know them, monks, in turn.

As I declare their names to you in verse!' 568

7. 'Seven thousand yakkhas of Kapila's realm,
Well-endowed with power and mighty skills.

ii 258 Devas Come to See the Buddha 31 7

Fair to see, with splendid train have come
Rejoicing to this wood to see such monks.

And six thousand yakkhas from Himalaya,

Of varied hue, and well-endowed with powers.

Fair to see, with splendid train have come
Rejoicing to this wood to see such monks.

From Sata's Mount three thousand yakkhas more
Of varied hue . . .

The sum is sixteen thousand yakkhas all.

Of varied hue . . . [237]

8. Of Vessamitta's host five hundred more
Of varied hue . . .

Kumbhlra too from Rajagaha comes
(Whose dwelling-place is on Vepulla's slopes):

A hundred thousand yakkhas follow him.

9. King Dhatarattha, 569 ruler of the East,

The gandhabbas' Lord, a mighty king.

Has come with retinue. Many sons
Are his, who all bear Indra's name.

All well-endowed with mighty skills . . .

King Virulha, ruler of the South,

The Kumbandhas' lord, a mighty king . . .

Virupakkha, ruler of the West,

Lord of nagas and a mighty king . . .

King Kuvera, ruler of the North,

Lord of yakkhas and a mighty king . . . [258]

From the East King Dhatarattha shone.

From South Virulhaka, and from the West
Virupakkha, Kuvera from the North:

Thus ranged in Kapilavatthu's wood

The Four Great Kings in all their splendour stood.'

10. With them came their vassals versed in guile.

Skilled deceivers all: Kutendu first.

318 Mahasamaya Sutta: Sutta 20 ii 259

Then Vetendu, Vitu and Vitucca,

Candana and Kamasettha next,

Kinnughandu and Nighandu, these,

Panada, Opamanria, Matali

(Who was the devas' charioteer), Nala,

Cittasena of the gandhabbas,

Raja, Janesabha, Paricasikha,

Timbaru with Suriyavaccasa

His daughter — these, and more, rejoicing came

To that wood to see the Buddha's monks.

11. From Nabhasa, Vesali, Tacchaka
Came Nagas, Kambalas, Assataras,

Payagas with their kin. From Yamuna
Dhatarattha came with splendid host,

Eravana too, the mighty naga chief 570
To the forest meeting-place has come.

And the twice-born, 571 winged and clear of sight.

Fierce garuda birds (the nagas' foes) have
come [259]

Hying here — Citra and Supanna.

But here the naga kings are safe: the Lord
Has imposed a truce. With gentle speech
They and the nagas share the Buddha's peace.

12. Asuras too, whom Indra's hand 572 once struck.
Ocean-dwellers now, in magic skilled,

Vasava's replendent brothers came.

The Kalakarijas, terrible to see,

Danaveghasas, Vepacitti,

Sucitti and Paharadha too.

Fell Namuci, and Bali's hundred sons
(Who all were called Veroca) with a band
Of warriors who joined their master Rahu,

Who had come to wish their meeting well.

13. Gods of water, earth, and fire, and wind.

The Varunas and their retainers. Soma
And Yasa too. Devas bom of love

And compassion, with a splendid train.

fi 261 Devas Come to See the Buddha 319

These ten, with tenfold varied hosts.

Endowed with mighty powers, and fair to see.

Rejoicing came to see the Buddha's monks.

14. Venhu 573 too with his Sahalis came,

The Asamas, the Yama twins, and those
Devas who attend on moon and sun.

Constellation-gods, sprites of clouds, [260]

Sakka the Vasus' lord, ancient giver, 574
These ten, with tenfold varied hosts . . .

15. The Sahabhus, radiant, bright, came next.

Fiery-crested. The Aritthakas,

The Rojas, cornflower-blue, with Varuna
And Sahadhamma, Accuta, Anejaka,

Suleyya, Rucira, the Vasavanesis,

These ten, with tenfold varied hosts . . .

16. The Samanas and Maha-Samanas both.

Beings manlike and more than manlike came.

The 'Pleasure-corrupted' and 'Mind-corrupted'

gods, 575

Green devas, and the red ones too,

Paragas, Maha-Paragas with train.

These ten, with tenfold varied hosts . . .

17. Sukkas, Karumhas, Arunas, Veghanasas,

Follow in the Gdatagayhas' wake.

Vicakkhanas, Sadamattas, Haragajas,

Those gods called 'Mixed in Splendour', and

Pajunna

The Thunderer, who also causes rain.

These ten, with tenfold varied hosts . . . [261]

18. The Khemiyas, the Tusitas and Yamas,

The Katthakas with train, Lambitakas,

The Lama chiefs, and the gods of flame
(The Asavas), those who delight in shapes
They've made, and those who seize on others'

work, 576

These ten, with tenfold varied hosts . . .

ii 262

320 Mahasamaya Sutta: Sutta 20

19. These sixty deva-hosts, of varied kinds.

All came arranged in order of their groups,

And others too, in due array. They said:

'He who's transcended birth, he for whom
No obstacle remains, who's crossed the flood,

Him, cankerless, we'll see, the Mighty One,
Traversing free without transgression, as
It were the moon that passes through the clouds.'

20. Subrahma next, and with him Paramatta,
Sanankumara, Tissa, who were sons
Of the Mighty One, these also came.

Maha-Brahma, who ruled a thousand worlds.

In the Brahma-world supreme, arisen there.
Shining bright, and terrible to see.

With all his train. Ten lords of his who each
Rule a Brahma-world, and in their midst
Harita, who ruled a hundred thousand.

21. And when all these had come in vast array.

With Indra and the hosts of Brahma too.

Then too came Mara's hosts, and now observe
That Black One's folly. 577 [262] For he said:

'Come on, seize and bind them all! With lust
We'll catch them all! Surround them all about.

Let none escape, whoever he may be!'

Thus the war-lord urged his murky troops.

With his palm he struck the ground, and made
A horrid din, as when a storm-cloud bursts
With thunder, lightning and with heavy rain —

And then — shrank back, enraged, but powerless!

22. And He-Who-Knows-by-Insight saw all this
And grasped its meaning. To his monks he said:
'The hosts of Mara come, monks — pay good heed!'
They heard the Buddha's words, and stayed alert.

And Mara's hosts drew back from those on whom
Neither lust nor fear could gain a hold.

'Victorious, transcending fear, they've won:

His followers rejoice with all the world!' 578

21 Sakkapanha Sutta: Sakka's
Questions

A God Consults the Buddha

[263] 1.1. Thus have I heard. 579 Once the Lord was staying in
Magadha, to the east of Rajagaha, by a Brahmin village called
Ambasanda, to the north of the village on Mount Vediya, in
the Indasala Cave. 580 And at that time Sakka, lord of the
gods, 581 felt a strong desire to see the Lord. And Sakka thought:
'Where is the Blessed Lord, the fully-enlightened Buddha,
now staying?' Then, perceiving where the Lord was, Sakka
said to the Thirty-Three Gods: 'Gentlemen, the Blessed Lord
is staying in Magadha. . .in the Indasala Cave. How would it
be if we were to go and visit the Lord?' 'Very good. Lord, and
may good fortune go with you', replied the Thirty-Three Gods.

1.2. Then Sakka said to Paricasikha of the gandhabbas: [264]
'The Blessed Lord is staying in Magadha ... in the Indasala
Cave. I propose to go to visit him.' 'Very good. Lord', said
Paricasikha and, taking his yellow beluva-w ood lute, 582 he
followed in attendance on Sakka. And, just as swiftly as a
strong man might stretch forth his flexed arm, or flex it again,
Sakka, surrounded by the Thirty-Three Gods and attended by
Paricasikha, vanished from the heaven of the Thirty-Three and
appeared in Magadha. . .on Mount Vediya.

1.3. Then a tremendous light shone over Mount Vediya,
illuminating the village of Ambasanda - so great was the
power of the gods — so that in the surrounding villages they
were saying: 'Look, Mount Vediya is on fire today — it's
burning - it's in flames! What is the matter, that Mount
Vediya and Ambasanda are lit up like this?' and they were so
terrified that their hair stood on end.

1.4. Then Sakka said: 'Paricasikha, [265] it is hard for the

321

ii 266

322 Sakkapahha Sutta: Sutta 21

likes of us to get near the Tathagatas when they are enjoying
the bliss of meditation, 583 and therefore withdrawn. But if
you, Pancasikha, were first to attract 584 the ear of the Blessed
Lord, then we might afterwards be able to approach and see
the Blessed Lord, the fully- enlightened Buddha.' 'Very good.
Lord', said Pancasikha and, taking his yellow beluva-wood
lute, he approached the Indasala Cave. Thinking: 'As far as
this is neither too far nor too near to the Lord, and he will
hear my voice', he stood to one side. Then, to the strains of
his lute, he sang these verses extolling the Buddha, the Dham-
ma, the Arahants, and love: 585

1.5. 'Lady, your father Timbaru greet.

Oh Sunshine 586 fair, I give him honour due.

By whom was sired a maid as fair as you
Who are the cause of all my heart's delight.

Delightful as the breeze to one who sweats.

Or as a cooling draught to one who thirsts.

Your radiant beauty is to me as dear
As the Dhamma is to Arahants. [266]

Just as medicine to him who's ill.

Or nourishment to one who's starving still,

Bring me, gracious lady, sweet release
With water cool from my consuming flames.

The elephant, oppressed by summer heat, 587
Seeks out a lotus-pool upon which float
Petals and pollen of that flower.

So into your bosom sweet I'd plunge.

As an elephant, urged by the goad.

Pays no heed to pricks of lance and spear.

So I, unheeding, know not what I do.
Intoxicated by your beauteous form.

By you my heart is tightly bound in bonds.
All my thoughts are quite transformed, and I
Can no longer find my former course:

I'm like a fish that's caught on baited hook.

ii 268

A God Consults the Buddha 323

Come, embrace me, maiden fair of thighs, 588
Seize and hold me with your lovely eyes.

Take me in your arms, it's all I ask!

My desire was slight at first, O maid
Of waving tresses, but it grew apace.

As grow the gifts that Arahants receive.

Whatever merit I have gained by gifts
To those Noble Ones, may my reward
When it ripens, be your love, most fair! [267]

As the Sakyans' Son in jhana rapt

Intent and mindful, seeks the deathless goal.

Thus intent I seek your love, my Sun!

Just as that Sage would be rejoiced, if he
Were to gain supreme enlightenment.

So I'd rejoice to be made one with you. 589

If Sakka, Lord of Three-and-Thirty Gods
Were perchance to grant a boon to me.

It's you I'd crave, my love for you's so strong.

Your father, maid so wise, I venerate
Like a sal - tree fairly blossoming.

For his offspring's sake, so sweet and fair.'

1.6. When he heard this, the Lord said: 'Pancasikha, the
sound of your strings blends so well with your song, and your
song with the strings, that neither prevails excessively over
the other. 590 When did you compose these verses on the
Buddha, the Dhamma, the Arahants, and love?' .'Lord, it was
when the Blessed Lord was staying on the bank of the River
Neranjara, under the goatherd's banyan tree [268] prior to his
enlightenment. At that time I fell in love with the lady Bhadda,
bright as the sun, the daughter of King Timbaru of the gan-
dhabbas. But the lady was in love with somebody else. It was
Sikhaddi, the son of Matali the charioteer, whom she favoured.
And when I found that I could not win the lady by any
manner of means, I took my yellow beluva - wood lute and
went to the home of King Timbaru of the gandhabbas, and
there I sang these verses:

324 Sakkapanha Sutta: Sutta 21 ii 271

1.7. ( Verses as 5). 'And, Lord, having heard the verses the
lady Bhadda Suriyavaccasa said to me: "Sir, I have not per-
sonally seen that Blessed Lord, though I heard of him when I
went to the Sudhamma Hall of the Thirty-Three Gods to
dance. And since, sir, you praise that Blessed Lord so highly,
let us meet today." [269] And so. Lord, I met the lady, not then
but later/

1.8. Then Sakka thought: 'Pahcasikha and the Lord are in
friendly conversation', so he called to Pahcasikha: 'My dear
Pahcasikha, salute the Blessed Lord from me, saying: "Lord,
Sakka, king of the gods, together with his ministers and
followers, pays homage at the feet of the Blessed Lord.'" 'Very
good. Lord', said Pahcasikha, and did so.

'Pahcasikha, may Sakka, king of the gods, his ministers and
followers be happy, for they all desire happiness: devas,
humans, asuras, nagas, gandhabbas, and whatever other
groups of beings there are!' for that is the way the Tathagatas
greet such mighty beings. After this greeting, Sakka entered
the Indasala Cave, saluted the Lord, and stood to one side,
and the Thirty -Three Gods, with Pahcasikha, did the same.

1.9. Then in the Indasala Cave the rough passages became
smooth, the narrow parts became wide, and in the pitch-dark
cavern it became bright, owing to the [270] power of the devas.
Then the Lord said to Sakka: 'It is wonderful, it is marvellous
. that the Venerable Kosiya, 591 with so much, so many things to
do, should come hjere!' 'Lord, I have long wished to visit the
Blessed Lord, but I have always been so busy on behalf of the
Thirty-Three that I was unable to come. Once the Blessed
Lord was staying at Savatthi in the Salala hut, and I went to
Savatthi to see the Lord.

1.10. 'At that time the Blessed Lord was seated in some form
of meditation, and King Vessavana's wife Bhunjati was wait-
ing on him, venerating him with palms together. I said to her:
"Lady, please salute the Blessed Lord for me and say: 'Sakka,
the king of the gods, with his ministers and followers, pays
homage at the Lord's feet'. But she said: "Sir, it is not the
right time to see the Blessed Lord, he is in retreat." [271] "Well
then, lady, when the Blessed Lord rises from his meditation,
please tell him what I have said." Lord, did the lady salute

ii 272 A God Consults the Buddha 325

you on my behalf, and does the Lord remember what she
said?' 'She did salute me. King of the Gods, and I remember
what she said. I also remember that it was the sound of Your
Reverence's chariot-wheels that roused me from my medita-
tion.' 592

1.11. 'Lord, those gods who arose in the heaven of the Thirty-
Three before I did have told me and assured me that when-
ever a Tathagata, a fully-enlightened Arahant Buddha arises
in the world, the ranks of devas increase, and those of the
asuras decline in numbers. In fact I have witnessed this my-
self. There was. Lord, right here in Kapilavatthu a Sakyan girl
called Gopika who had faith in the Buddha, the Dhamma and
the Sangha, and who observed the precepts scrupulously. She
rejected the status of a woman and developed the thought of
becoming a man. Then, after her death, at the breaking-up of
the body, she went to a happy destination, being reborn in a
heaven-state among the Thirty-Three Gods, as one of our
sons, becoming known as Gopaka the devas' son. 593 Also,
there were three monks who, having observed the holy life
under the Blessed Lord, had been reborn in the inferior condi-
tion of gandhabbas. They lived indulging in the pleasures of
the five senses, as our attendants and servants. At this, Gopa-
ka [272] rebuked them, saying: "What were you about, sirs,
that you did not listen to the Blessed Lord's teaching? I was a
woman who had faith in the Buddha. . .1 rejected the status of
a woman... and was reborn among the Thirty -Three Gods
and am known as Gopaka the devas' son. But you, after
having observed the holy life under the Blessed Lord, have
been reborn in the inferior condition of gandhabbas! It is a
sorry sight for us to see our fellows in the Dhamma reborn in
the inferior condition of gandhabbas!" And being thus re-
y buked, two of those devas immediately developed mindful-
ness, 594 and so attained to the Realm of the Retinue of Brah-
ma. 595 But one of them remained addicted to sensual plea-
sures.

1.12 [Gopaka spoke:]

' "Disciple once of Him-Who-Sees,
e name I bore then Gopika.

326 Sakkapahha Sutta: Sutta 21 ii 273

In Buddha, Dhamma firmly trusting
I served the Sangha cheerfully.

For loyal service paid to him
See me now, a Sakka-son,

Mighty, in the Threefold Heaven, 596
Resplendent; Gopaka my name.

Then former monks I saw, who'd reached
No higher than gandhabba's rank.

Who before had human birth
And led the life the Buddha taught.

We supplied their food and drink

And waited on them in our homes. 597 [273]

Had they no ears, that they thus blest
Still could not grasp the Buddha's law?

Each for himself must understand
That Dhamma taught by Him-Who-Sees,

And well-proclaimed. I, serving you.

Heard the Noble Ones' good words,

And so I'm bom, a Sakka-son,

Mighty, in the Threefold Heaven,

And resplendent, whereas you.

Though you served the Prince of Men
And led the matchless life he taught.

Have reappeared in humble state.

And not attained your proper rank,

A sorry sight if is to see
One's Dhamma-fellows sunk so low
That, gandhabba-spirits, you
But come to wait upon the gods,

While as for me — I am transformed!

From household life, and female, I
Am now reborn a male, a god.

Rejoicing in celestial bliss!"

When thus rebuked by Gopaka,

Disciple true of Gotama,

In sore distress they all replied:

"Alas, let's go, and strive amain,

And be no longer others' slaves.!" [274]

ii 275 A God Consults the Buddha 327

And of the three, two struggled hard.

And bore in mind the Teacher's word.

They purified their hearts of lust.

Perceiving peril in desires.

And like the elephant that bursts
All restraining bonds, they broke
The fetters and the bonds of lust,

Those fetters of the evil one
So hard to overcome — and thus
The very gods, the Thirty-Three,

With Indra and Pajapati,

Who sat enthroned in Council Hall,

These two heroes, passions purged.

Outstripped, and left them far behind.

On seeing which, Vasava, 598 dismayed.

Chief amidst that throng of gods.

Cried: "See how these of lesser rank
Outstrip the gods, the Thirty-Three!"

Then hearing of his ruler's fears,

Gopaka said to Vasava:

"Lord Indra, in the world of men
A Buddha, called the Sakyan Sage, 599
Has gained the mastery of lust.

And these his pupils, who had failed
In mindfulness when claimed by death.

Have now regained it with my help. [275]

Though one of them is left behind
And still among gandhabbas dwells,

These two, on highest wisdom set.

In deep absorption spurn the gods!

Let no disciple ever doubt
That truth may yet be realised
By those who dwell in these abodes. 600
To him who's crossed the flood and made
An end of doubts, our homage due.

The Buddha, Victor, Lord, we give."

Even here, they gained the truth, and so
Have passed beyond to greater eminence.

328 Sdkkapahha Sutta: Sutta 21 ii 277

Those two have gained a higher place than this
In Realms of Brahma's Retinue. And we
Have come, O Lord, in hope that we may gain
That truth, and, if the Lord will give us leave.

To put our questions to the Blessed Lord/

1.13. Then the Lord thought: 'Sakka has lived a pure life for
a long time. Whatever questions he may ask will be to the
point and not frivolous, and he will be quick to understand
my answers.' So the Blessed Lord replied to Sakka in this
verse:

'Ask me, Sakka, all that you desire!

On what you ask. I'll put your mind at rest.'

[End of first recitation-section] [276]

2.1. Being thus invited, Sakka, ruler of the gods, put his first
question to the Lord: 'By what fetters, sir, 601 are beings bound
— gods, humans, asuras, nagas, gandhabbas and whatever
other kinds there may be — whereby, although they wish to
live without hate, harming, hostility or malignity, and in peace,
they yet live in hate, harming one another, hostile and ma-
lign?' This was Sakka's first question to the Lord, and the
Lord replied: 'Ruler of the Gods, it is the bonds of jealousy
and avarice 602 that ^bind beings so that, though they wish to
live without hate,. . .they yet live in hate, harming one an-
other, hostile and malign.' This was the Lord's reply, and
Sakka, delighted, exclaimed: 'So it is. Lord, so it is, Well-Farer!
Through the Lord's answer I have overcome my doubt and
got rid of uncertainty!'

2.2. Then Sakka, having [277] expressed his appreciation,
asked another question: 'But sir, what gives rise to jealousy
and. avarice, what is their origin, how are they bom, how do
they arise? Owing to the presence of what do they arise,
owing to the absence of what do they not arise?' 'Jealousy and
avarice. Ruler of the Gods, take rise from like and dislike, 603
this is their origin, this is how they are bom, how they arise.
When these are present, they arise'; when these are absent.

ii 279 A God Consults the Buddha 329

they do not arise.' 'But, sir, what gives rise to like and dis-
like? . . - Owing to the presence of what do they arise, owing
to the absence of what do they not arise?' 'They arise. Ruler of
the Gods, from desire 604 . . . Owing to the presence of desire
they arise, owing to the absence of desire they do not arise.'
'But, sir, what gives rise to desire? . . . ' 'Desire, Ruler of the
Gods, arises from thinking 605 . . .When the mind thinks about
something, desire arises; when the mind thinks about nothing,
desire does not arise.' 'But, sir, what gives rise to thinking?

. . . ' 'Thinking, Ruler of the Gods, arises from the tendency to
proliferation 606 . . . When this tendency is present, thinking
arises; when it is absent, thinking does not arise.'

2.3. 'Well, sir, what practice has that monk undertaken, 607
who has reached the right way which is needful and leading
to the cessation of the tendency to proliferation?' [278]

'Ruler of the Gods, I declare that there are two kinds of
happiness: 608 the kind to be pursued, and the kind to be
avoided. The same applies to unhappiness 609 and equanimity. 610
Why have I declared this in regard to happiness? This is how
I understood happiness: When I observed that in the pursuit
of such happiness, unwholesome factors increased and whole-
some factors decreased, then that happiness was to be
avoided. And when I observed that in the pursuit of such
happiness unwholesome factors decreased and wholesome
ones increased, then that happiness was to be sought after.
Now, of such happiness as is accompanied by thinking and
pondering, 611 and of that which is not so accompanied, the
latter is the more excellent. The same applies to unhappiness,
and [279] to equanimity. And this. Ruler of the Gods, is the
practice that monk has undertaken who has reached the right
way. . .leading to the cessation of the tendency to proliferation.'
And Sakka expressed his delight at the Lord's answer.

2.4. Then Sakka, having expressed his appreciation, asked
another question: 'Well, sir, what practice has that monk
undertaken who has acquired the restraint required by the
rules?' 612

'Ruler of the Gods, I declare that there are two kinds of
bodily conduct: the kind to be pursued, and the kind to be
avoided. The same applies to conduct of speech and to the

330 Sakkapahha Sutta: Suita 21 ii 282

pursuit of goals. [280] Why have I declared this in regard to
bodily conduct? This is how I understood bodily conduct:
When I observed that by the performance of certain actions,
unwholesome factors increased and wholesome factors de-
creased, then that form of bodily action was to be avoided.
And when I observed that by the performance of such actions
unwholesome factors decreased and wholesome ones increased,
then such bodily action was to be followed. That is why I
make this distinction. The same applies to conduct of speech
and the pursuit of goals. [281] And this. Ruler of the Gods, is
the practice that monk has undertaken who has acquired the
restraint required by the rules.' And Sakka expressed his
delight at the Lord's answer.

2.5. Then Sakka asked another question: 'Well, sir, what
practice has that monk undertaken who has acquired control
of his sense-faculties?'

'Ruler of the Gods, I declare that things perceived by the
eye are of two kinds: the kind to be pursued, and the kind to
be avoided. The same applies to things perceived by the ear,
the nose, the tongue, the body and the mind.' At this, Sakka
said: 'Lord, I understand in full the true meaning of what the
Blessed Lord has outlined in brief. Lord, whatever object
perceived by the eye, if its pursuit leads to the increase of
unwholesome factors and the decrease of wholesome ones,
that is not to be sought after; if its pursuit leads to the
decrease of unwholesome factors and the increase of wholesome
ones, such an object is [282] to be sought after. And the same
applies to things perceived by the ear, the nose, the tongue,
the body and the mind. Thus I understand in full the true
meaning of what the Blessed Lord has outlined in brief, and
thus through the Lord's answer I have overcome my doubt
and got rid of uncertainty.'

2.6. Then Sakka asked another question: 'Sir, do all ascetics
and Brahmins teach the same doctrine, practise the same dis-
cipline, want the same thing 613 and pursue the same goal?'
'No, Ruler of the Gods, they do not.' 'But why, sir, do they not
do so?' 'The world. Ruler of the Gods, is made up of many
and various elements. Such being the case, beings adhere to
one or other of these various things, and whatever they adhere

ii 285 A God Consults the Buddha 331

to they become powerfully addicted to, and declare: 'This
alone is the truth, everything else is false!' Therefore they do
not all teach the same doctrine, practise the same discipline,
want the same thing, pursue the same goal.'

'Sir, are all ascetics and Brahmins fully [283] proficient, freed
from bonds, perfect in the holy life, have they perfectly reach-
ed the goal?' 'No, Ruler of the Gods.' 'Why is that, sir?' 'Only
those. Ruler of the Gods, who are liberated by the destruction
of craving are fully proficient, freed from the bonds, perfect in
the holy life, and have perfectly reached the goal.' And Sakka
rejoiced at the answer as before.

2.7. Then Sakka said: 'Passion, 614 sir, is a disease, a boil, a
dart. It seduces a man, drawing him into this or that state of
becoming, so that he is reborn in high states or low. Whereas
other ascetics and Brahmins of differing viewpoints gave me
no chance to ask these questions, the Lord has instructed me
at length, and thus removed the dart of doubt and uncertainty
from me.' [284] 'Ruler of the Gods, do you admit to having
asked the same question of other ascetics and Brahmins?'
'Yes, Lord.' 'Then, if you don't mind, please tell me what they
said.' 'I do not mind telling the Blessed Lord, or one like
him.' 615 'Then tell me. Ruler of the Gods.'

'Lord, I went to those I considered to be ascetics and Brah-
mins because of their solitary life in the woods, and I put
these questions to them. But instead of giving me a proper
answer, 616 they asked me in return: "Who are you. Venerable
Sir?" I replied that I was Sakka, ruler of the gods, and they
asked me what had brought me there. Then I taught them the
Dhamma as far as I had heard it and practised it. But they
were very pleased with even that much, and they said: "We
have seen Sakka, the ruler of the gods, and he has answered
the questions we put to him!" And they became my pupils
instead of my becoming theirs. But I, Lord, am a disciple of
the Blessed Lord, a Stream-Winner, not subject to rebirth in
states of woe, firmly established and destined for full enlighten-
ment.' 617 'Ruler of the Gods, do you admit to having ever pre-
viously experienced rejoicing and happiness such as you ex-
perience now?' [285] 'Yes, Lord.' 'And what was that about?'
'In the past. Lord, war had broken out between the gods and

332 Sakkapanha Sutta: Sutta 21 ii 286

the asuras, and the gods had defeated the asuras. And after
the battle, as victor, I thought: "Whatever is now the food of
the gods, 618 and what is the food of the asuras, henceforth we
shall enjoy both." But, Lord, such happiness and satisfaction,
which was due to blows and wounds, does not conduce to
dispassion, detachment, cessation, peace, higher knowledge,
enlightenment, Nibbana. But that happiness and satisfaction
that is obtained by hearing the Dhamma from the Blessed
Lord, which is not due to blows and wounds, does conduce to
dispassion, detachment, cessation, peace, higher knowledge,
enlightenment, Nibbana."

2.8. 'And, Ruler of the Gods, what things do you call to
mind when you admit to experiencing such satisfaction and
happiness as this?" "Lord, at such a time, six things come to
mind at which I rejoice:

"I who merely as a god exist, have gained

The chance, by kamma, of another earthly life." 619

That, Lord, is the first thing that occurs to me. [286]

"Leaving this non-human realm of gods behind.
Unerringly I'll seek the womb I wish to find."

That, Lord, is the second thing. . .

"My problems solved. I'll gladly live by Buddha's
law.

Controlled and mindful, and with clear awareness
filled."

That, Lord, is the third thing. . .

"And should thereby enlightenment arise in me.

As one-who-knows I'll dwell, and there await my
end."

That, Lord, is the fourth thing . . .

"Then when I leave the human world again. I'll be
Once more a god, and one of highest rank."

ii 288 A God Consults the Buddha 333

That, Lord, is the fifth thing. . .

"More glorious than devas are the Peerless Gods, 620
Among whom dwelling I shall make my final
home." [287]

That, Lord, is the sixth thing that occurs to me, and these are
the six things at which I rejoice.

2.9. 'Long I wandered, unfulfilled, in doubt,

In quest of the Tathagata. I thought
Hermits who live secluded and austere
Must surely be enlightened: I'll seek them.

"What must I do to gain success, and what
Course but leads to failure?" — but, thus asked.

They could not tell me how to tread the path.

Instead, when they found out that I am king

Of gods, they asked me why I'd come to them,

And I it was who taught them what I knew
Of Dhamma, and at that, rejoicing, they
Cried: "It's Vasava, the Lord, we've seen!"

But now - I've seen the Buddha, and my doubts
Are all dispelled, my fears are allayed.

And now to the Enlightened One I pay
Homage due, to him who's drawn the dart
Of craving, to the Buddha, peerless Lord,

Mighty hero, kinsman of the Sun! 621 [288]

Just as Brahma's worshipped by the gods.

So likewise today we worship you.

Enlightened One, and Teacher unsurpassed.

Whom none can equal in the human world.

Or in the heavens, dwelling of the gods!'

2.10. Then Sakka, ruler of the gods, said to Pahcasikha of the
gandhabbas: 'My dear Pahcasikha, you have been of great
help to me for gaining the ear of the Blessed Lord. For it was
through your gaining his ear that we were admitted to the
presence of the Blessed Lord, the Arahant, the supremely
enlightened Buddha. I will be a father to you, you shall be

334 Sakkapahha Sutta: Sutta 21 ii 289

king of the gandhabbas, and I will give you Bhadda Suriya-
vaccasa, whom you desired.'

And then Sakka, ruler of the gods, touched the earth with
his hand and called out three times:

'Homage to the Blessed One, the Arahant, the
supremely enlightened Buddha!

Homage to the Blessed One, the Arahant, the
supremely enlightened Buddha!

Homage to the Blessed One, the Arahant, the
supremely enlightened Buddha!'

And while he had been speaking in this dialogue, 622 the
pure and spotless Dhamma-Eye arose within Sakka, ruler of
the gods, and he knew: 'Whatever things have an origin must
come to cessation.' And the same thing happened to eighty
[289] thousand devas as well.

Such were the questions which Sakka, ruler of the gods,
was desirous to ask, 623 and which the Lord answered for him.
Therefore this discourse is called 'Sakka's Questions.'

22 Mahasatipatthana Sutta: The
Greater Discourse on the Foundations
of Mindfulness

[290] 1. Thus have I heard . 624 Once the Lord was staying
among the Kurus. There is a market-town of theirs called
Kammasadhamma. 625 And there the Lord addressed the monks:
'Monks!' 'Lord', they replied, and the Lord said:

'There is, monks, this one way 626 to the purification of
beings, for the overcoming of sorrow and distress, for the
disappearance of pain and sadness, 627 for the gaining of the
right path, 628 for the realisation of Nibbana: — that is to say
the four foundations of mindfulness. 629

'What are the four? Here, monks, a monk 630 abides contem-
plating body as body, 631 ardent, clearly aware and mindful,
having put aside hankering and fretting for the world; 632 he
abides contemplating feelings as feelings 633 . . . ; he abides con-
templating mind as mind 634 . . . ; he abides contemplating
mind-objects as mind-objects, 635 ardent, dearly aware and
mindful, having put aside hankering and fretting for the world.'

[291]

(contemplation of the Body)

(1. Mindfulness of Breathing)

2. 'And how, monks, does a monk abide contemplating the
body as body? Here a monk, having gone into the forest, or to
the root of a tree, or to an empty place, 636 sits down cross-
legged, holding his body erect, having established mindful-
ness before him. 637 Mindfully he breathes in, mindfully he
breathes out. 638 Breathing in a long breath, he knows that he
breathes in a long breath, 639 and breathing out a long breath,
he knows that he breathes out a long breath. Breathing in a
short breath, he knows that he breathes in a short breath, and

336 Mahasatipatthana Suita: Sutta 22 ii 2 g 2

breathing out a short breath, he knows that he breathes out a
short breath. He trains himself, thinking: "I will breathe in
conscious of the whole body/' 640 He trains himself, thinking-
"I will breathe out, conscious of the whole body." He trains
himself, thinking: "I will breathe in, calming the whole bodily
process." 641 He trains himself, thinking: "I will breathe out,
calming the whole bodily process." Just as a skilled turner, or
his assistant, in making a long turn, knows that he is making
a long turn, or in making a short turn, knows that he is
making a short turn, so too a monk, in breathing in a long
breath, knows that he breathes in a long breath . . . and so
trains himself, thinking: "I will breathe out, calming the whole
bodily process. "'[292]

(insight)

So he abides contemplating body as body internally, 642 con-
templating body as body externally, contemplating body as
body both internally and externally. He abides contemplating
arising phenomena 643 in the body, he abides contemplating
vanishing phenomena 644 in the body, he abides contempla-
ting both arising and vanishing phenomena in the body. Or
else, mindfulness that "there is body" is present to him just to
the extent necessary for knowledge and awareness. 645 And he
abides independent, not clinging to anything in the world.
And that, monks, is how a monk abides contemplating body
as body.'

(2. The Four Postures)

3. 'Again, a monk, when walking, knows that he is walking,
when standing, knows that he is standing, when sitting,
knows that he is sitting, when lying down, knows that he is
lying down. In whatever way his body is disposed, he knows
that that is how it is.

'So he abides contemplating body as body internally, ex-
ternally, and both internally and externally. . .And he abides
independent, not clinging to anything in the world. And that,
monks, is how a monk abides contemplating body as body.'

ii 294 On the Foundations of Mindfulness 337

(3. Clear Awareness)

4. 'Again, a monk, when going forward or back, is clearly
aware of what he is doing, 646 in looking forward or back he is
clearly aware of what he is doing, in bending and stretching
he is clearly aware of what he is doing, in carrying his inner
and outer robe and his bowl he is clearly aware of what he is
doing, in eating, drinking, chewing and savouring he is clear-
ly aware of what he is doing, in passing excrement or urine he
is clearly aware of what he is doing, in walking, standing,
sitting, falling asleep and waking up, in speaking or in stay-
ing silent, he is clearly aware of what he is doing. [293]

(4. Reflection on the Repulsive: Parts of the Body)

5. 'Again, a monk reviews 647 this very body from the soles of
the feet upwards and from the scalp downwards, enclosed by
the skin and full of manifold impurities: "In this body there
are head- hairs, body-hairs, nails, teeth, skin, 648 flesh, sinews,
bones, bone-marrow, kidneys, heart, liver, pleura, spleen,
lungs, mesentery, bowels, stomach, excrement, bile, phlegm,
pus, blood, sweat, fat, tears, tallow, saliva, snot, synovic fluid,
urine." 649 Just as if there were a bag, open at both ends, full of
various kinds of grain such as hill-rice, paddy, green gram, 650
kidney-beans, sesame, husked rice, and a man with good
eyesight were to open the bag and examine them, saying:
"This is hill-rice, this is paddy, this is green gram, these are
kidney-beans, this is sesame, this is husked rice", so too a
monk reviews this very body: "In this body there are head-
hairs,. . .[294] urine."

338 Mahasatipatthana Sutta: Sutta 22 ii 297

(5. The Tour Elements )

6. 'Again, a monk reviews this body, however it may be
placed or disposed, in terms of the elements: "There are in
this body the earth-element, the water-element, the fire-ele-
ment, the air-element/' 651 Just as if a skilled butcher or his
assistant, having slaughtered a cow, 652 were to sit at a cross-
roads with the carcass divided into portions, so a monk re-
views this very body. . .in terms of the elements: "There are
in this body the earth- element, the water-element, the fire-
element, the air-element."

'So he abides contemplating body as body internally. . . [295]
And he abides independent, not clinging to anything in the
world. And that, monks, is how a monk abides contemplating
body as body.'

(6. The Nine Charnel-Ground Contemplations)

7. 'Again, a monk, as if he were to see a corpse thrown aside
in a charnel-ground, 653 one, two or three days dead, bloated,
discoloured, festering, compares this body with that, thinking:
"This body is of the same nature, it will become like that, it is
not exempt from that fate."

'So he abides contemplating body as body internally, exter-
nally, and both internally and externally. And he abides inde-
pendent, not clinging to anything in the world. And that,
monks, is how a monk abides contemplating body as body.

8. 'Again, a monk, as if he were to see a corpse in a charnel-
ground, thrown aside, eaten by crows, hawks or vultures, by
dogs or jackals, or various other creatures, compares this body
with that, thinking: "This body is of the same nature, it will
become like that, it is not exempt from that fate." [296]

9. 'Again, a monk, as if he were to see a corpse in a charnel-
ground, thrown aside, a skeleton with flesh and blood, con-
nected by sinews, ... a fleshless skeleton smeared with blood,
connected by sinews, ... a skeleton detached from the flesh
and blood, connected by sinews, . . . randomly connected
bones, scattered in all directions, a hand-bone here, a foot-

29 g On the Foundations of Mindfulness 339

bone there, a shin-bone here, a thigh-bone there, a hip-bone
here, [297] a spine here, a skull there, compares this body with

that. . .

to. 'Again, a monk, as if he were to see a corpse in a
charnel-ground, thrown aside, the bones whitened, looking
like shells. . ., the bones piled up, a year old. . ., the bones
rotted away to a powder, compares this body with that, think-
ing: "This body is of the same nature, will become like that, is
not exempt from that fate.'"

(insight)

'So he abides contemplating body as body internally, contem-
plating body as body externally, abides contemplating body
[298] as body both internally and externally. He abides contem-
plating arising phenomena in the body, contemplating vani-
shing phenomena in the body, he abides contemplating both
arising and vanishing phenomena in the body. Or else, mind-
fulness that "there is body" is present to him just to the extent
necessary for knowledge and awareness. And he abides inde-
pendent, not dinging to anything in the world. And that,
monks, is how a monk abides contemplating body as body.'

(contemplation of feelings)

11. 'And how, monks, does a monk abide contemplating feel-
ings as feelings? 654 Here, a monk feeling a pleasant feeling
knows that he feels a pleasant feeling; 655 feeling a painful
feeling he knows that he feels a painful feeling; 656 feeling a
feeling that is neither-painful-nor-pleasant he knows that he
feels a feeling that is neither-painful-nor-pleasant, feeling a
pleasant sensual feeling he knows that he feels a pleasant
sensual feeling; 658 feeling a pleasant non-sensual feeling he
knows that he feels a pleasant non-sensual feeling; 659 feeling a
painful sensual feeling . . . ; feeling a painful non-sensual feel-
ing...; feeling a sensual feeling that is neither-painful-nor-
pleasant . . . ; feeling a non-sensual feeling that is neither-pain-

340 Mahasatipatthana Sutta: Sutta 22 ii 300

ful-nor-pleasant, he knows that he feels a non-sensual feeling
that is neither painful-nor-pleasant/

(insight)

'So he abides contemplating feelings as feelings internally. He
abides contemplating feelings as feelings externally 660 . . . He
abides contemplating arising phenomena in the feelings, vani-
shing phenomena and both arising and vanishing phenomena
in the feelings. [299] Or else, mindfulness that “there is feel-
ing" is present to him just to the extent necessary for know-
ledge and awareness. And he abides independent, not ding-
ing to anything in the world. And that, monks, is how a monk
abides contemplating feelings as feelings.'

(contemplation of mind)

12. 'And how, monks, does a monk abide contemplating mind
as mind? 661 Here, a monk knows a lustful mind as lustful, a
mind free from lust as free from lust; a hating mind as hating,
a mind free from hate as free from hate; a deluded mind as
deluded, an undeluded mind as undeluded; a contracted mind
as contracted, 662 a distracted mind as distracted; 663 a deve-
loped mind as developed, 664 an undeveloped mind as undeve-
loped; 665 a surpassed mind as surpassed, 666 an unsurpassed
mind as unsurpassed; 667 a concentrated mind as concen-
trated, 668 an unconcentrated mind as unconcentrated; 669 a
liberated mind as liberated, 670 an unliberated mind as un-
liberated/

(insight)

'So he abides contemplating mind as mind internally. He
abides contemplating mind as mind externally 671 . . . He abides
contemplating arising phenomena in the mind. . .Or else,
mindfulness that “there is mind" is present [300] just to the
extent necessary for knowledge and awareness. And he abides
detached, not grasping at anything in the world. And that,
monks, is how a monk abides contemplating mind as mind/

£ 301 On the Foundations of Mindfulness 341

(contemplation of mind-objects)

13. 'And how, monks, does a monk abide contemplating
mind-objects as mind-objects?' 672

(1. The Five Hindrances)

'Here, a monk abides contemplating mind-objects as mind-
objects in respect of the five hindrances. How does he do so?
Here, monks, if sensual desire 673 is present in himself, a monk
knows that it is present. If sensual desire is absent in himself,
a monk knows that it is absent. And he knows how unansen
sensual desire comes to arise, and he knows how the aban-
donment of arisen sensual desire comes about, and he knows
how the non-arising of the abandoned sensual desire in the
future will come about. 674

'If ill-will 675 is present in himself, a monk knows that it is
present. . .And he knows how the non-arising of the aban-
doned ill-will in the future will come about.

'If sloth-and-torpor 676 is present in himself, a monk knows
that it is present . . . And he knows how the non-arising of the
abandoned sloth-and-torpor in the future will come about.

'If worry-and-flurry 677 is present in himself, a [301] monk
knows that it is present . . . And he knows how the non-arising
of the abandoned worry-and-flurry in the future will come
about.

'If doubt 678 is present in himself, a monk knows that it is
present. If doubt is absent in himself, he knows that it is
absent. And he knows how unarisen doubt comes to arise,
and he knows how the abandonment of arisen doubt comes
about, and he knows how the non-arising of the abandoned
doubt in the future will come about.'

(insight)

'So he abides contemplating mind-objects as mind-objects
internally. . .He abides contemplating arising phenomena in
mind-objects 679 . . .Or else, mindfulness that “there are mind-
objects" is present just to the extent necessary for knowledge
and awareness. And he abides detached, not grasping at any-
thing in the world. And that, monks, is how a monk abides

342 Mahasatipatthana Sutta: Sutta 22 ii 302

contemplating mind-objects as mind-objects in respect of the
five hindrances/

(2. The Five Aggregates )

14. "Again, monks, a monk abides contemplating mind-objects
as mind-objects in respect of the five aggregates of grasping. 680
How does he do so? Here, a monk thinks: ""Such is form, 681
such the arising of form, such the disappearance of form; such
is feeling, such the arising of feeling, such the disappearance
of feeling; such is perception, 682 such the arising of percep-
tion, such the disappearance of perception; such are the men-
tal formations, 683 [302] such the arising of the mental forma-
tions, such the disappearance of the mental formations; such
is consciousness, 684 such the arising of consciousness, such
the disappearance of consciousness."

(insight)

"So he abides contemplating mind-objects as mind-objects
internally. . .And he abides detached, not grasping at any-
thing in the world. And that, monks, is how a monk abides
contemplating mind-objects as mind-objects in respect of the
five aggregates of grasping."

(3. The Six Internal and External Sense-Bases )

15. "Again, monks, a monk abides contemplating mind-objects
as mind-objects in respect of the six internal and external
sense-bases. 685 How does he do so? Here a monk knows the
eye, knows sight-objects, 686 and he knows whatever fetter
arises dependent on the two. 687 And he knows how an un-
arisen fetter comes to arise, and he knows how the abandon-
ment of an arisen fetter comes about, and he knows how the
non-arising of the abandoned fetter in the future will come
about. He knows the ear and knows sounds . . . He knows the
nose, and knows smells . . . He knows the tongue and knows
tastes... He knows the body 688 and knows tangibles ... He
knows the mind and knows mind-objects, and he knows [303]
whatever fetter arises dependent on the two. And he knows

3 o 4 On the Foundations of Mindfulness 343

how an unarisen fetter comes to arise, and he knows how the
abandonment of an arisen fetter comes about, and he knows
how the non-ansing of the abandoned fetter in the future will
come about."

(insight)

(4. The Seven Factors of Enlightenment)

16. "Again, monks, a monk abides contemplating mind-objects
as mind-objects in respect of the seven factors of enlighten-
ment. 689 How does he do so? Here, monks, if the enlighten-
ment-factor of mindfulness is present in himself, a monk
knows that it is present. If the enlightenment-factor of mind-
fulness is absent in himself, he knows that it is absent. And
he knows how the unarisen enlightenment-factor of mindful-
ness comes to arise, and he knows how the complete develop-
ment of the enlightenment-factor of mindfulness comes about.
If the enlightenment-factor of investigation-of-states 690 is pre-
sent in himself. . .If the enlightenment-factor of energy 691 is
present in himself. . .If the enlightenment-factor of delight 692
is present in himself ... [304] If the enlightenment-factor of
tranquillity 693 is present in himself. . .If the enlightenment-
factor of concentration is present in himself. . .If the enligh-
tenment-factor of equanimity is present in himself, a monk
knows that it is present. If the enlightenment-factor of equani-
mity is absent in himself, he knows that it is absent. And he
knows how the unarisen enlightenment-factor of equanimity
comes to arise, and he knows how the complete development
of the enlightenment-factor of equanimity comes about."

(insight)

"So he abides contemplating mind-objects as mind-objects

344 Mahdsatipatthana Sutta: Sutta 22 ii 306

internally . . . And he abides detached, not grasping at any-
thing in the world. And that, monks, is how a monk abides
contemplating mind-objects as mind-objects in respect of the
seven factors of enlightenment.'

(5. The Four Noble Truths )

1 7* 'Again, monks, a monk abides contemplating mind-objects
as mind-objects in respect of the Four Noble Truths. How
does he do so? Here, a monk knows as it really is: "This is
suffering"; he knows as it really is: "This is the origin of
suffering ; he knows as it really is: "This is the cessation of
suffering"; he knows as it really is: "This is the way of prac-
tice leading to the cessation of suffering."

18. 694/ And what, monks, is the Noble Truth of Suffering?
Birth is suffering, ageing is suffering, death is suffering, sor-
row, lamentation, pain, sadness and distress are suffering.
Being attached to the unloved is suffering, being separated
from the loved is suffering, not getting what one wants is
suffering. In short, the five aggregates of grasping 695 are suf-
fering.

'And what, monks, is birth? In whatever beings, of what-
ever group of beings, there is birth, coming-to-be, coming
forth, the appearance of the aggregates, the acquisition of the
sense-bases, 696 that, monks, is called birth.

'And what is ageirfg? In whatever beings, of whatever group
of beings, there is ageing, decrepitude, broken teeth, grey
hair, wrinkled skin, shrinking with age, decay of the sense-
faculties, that, monks, is called ageing.

And what is death? In whatever beings, of whatever group
of beings, there is a passing-away, a removal, a cutting-off, a
disappearance, a death, a dying, an ending, a cutting-off of
the aggregates, a discarding of the body, that, monks, is called
death.

'And what is sorrow? Whenever, by any kind of misfortune,
[306] anyone is affected by something of a painful nature,
sorrow, mourning, distress, inward grief, inward woe, that,
monks, is called sorrow.

And what is lamentation? Whenever, by any kind of mis-
fortune, anyone is affected by something of a painful nature

ii 307 On the Foundations of Mindfulness 345

and there is crying out, lamenting, making much noise for
grief, making great lamentation, that, monks, is called lamen-
tation.

'And what is pain? Whatever bodily painful feeling, bodily
unpleasant feeling, painful or unpleasant feeling results from
bodily contact, that, monks, is called pain.

'And what is sadness? 697 Whatever mental painful feeling,
mental unpleasant feeling, painful or unpleasant sensation re-
sults from mental contact, that, monks, is called sadness.

'And what is distress? Whenever, by any kind of misfor-
tune, anyone is affected by something of a painful nature, dis-
tress, great distress, affliction with distress, with great distress,
that, monks, is called distress. 698

'And what, monks, is being attached to the unloved? Here,
whoever has unwanted, disliked, unpleasant sight-objects,
sounds, smells, tastes, tangibles or mind-objects, or whoever
encounters ill-wishers, wishers of harm, of discomfort, of in-
security, with whom they have concourse, intercourse, con-
nection, union, that, monks, is called being attached to the
unloved.

'And what is being separated from the loved? Here, who-
ever has what is wanted, liked, pleasant sight-objects, sounds,
smells, tastes, tangibles or mind-objects, or whoever encoun-
ters well-wishers, wishers of good, of comfort, of security,
mother or father or brother or sister or younger kinsmen or
friends or colleagues or blood-relations, and then is deprived
of such concourse, intercourse, connection, or union, that,
monks, is called being separated from the loved. [307]

'And what is not getting what one wants? In beings subject
to birth, monks, this wish arises: "Oh that we were not sub-
ject to birth, that we might not come to birth!" But this cannot
be gained by wishing. That is not getting what one wants. In
beings subject to ageing, to disease, 699 to death, to sorrow,
lamentation, pain, sadness and distress this wish arises: "Oh
that we were not subject to ageing. . .distress, that we might
not come to these things!" But this cannot be gained by wish-
ing. That is not getting what one wants.

'And how, monks, in short, are the five aggregates of grasp-
ing suffering? They are as follows: the aggregate of grasping
that is form, the aggregate of grasping that is feeling, the

346 Mahasatipatthana Sutta: Sutta 22 ii

a gS re g ate °t grasping that is perception, the aggregate of
grasping that is the mental formations, the aggregate of grasp-
ing that is consciousness, 700 These are, in short, the five aggre-
gates of grasping that are suffering. And that, monks, is called
the Noble Truth of Suffering. [308]

19. 'And what, monks, is the Noble Truth of the Origin of
Suffering? It is that craving 701 which gives rise to rebirth, 702
bound up with pleasure and lust, finding fresh delight now
here, now there: that is to say sensual craving, craving for
existence, and craving for non-existence. 703

'And where does this craving arise and establish itself?
Wherever in the world there is anything agreeable and plea-
surable, there this craving arises and establishes itself.

'And what is there in the world that is agreeable and plea-
surable? The eye in the world is agreeable and pleasurable,
the ear. . ., the nose. . ., the tongue. . ., the body. . the mind
in the world is agreeable and pleasurable, and there this
craving arises and establishes itself. Sights, sounds, smells,
tastes, tangibles, mind-objects in the world are agreeable and
pleasurable, and there this craving arises and establishes it-
self.

'Eye-consciousness, ear-consciousness, nose-consciousness,
tongue-consciousness, body-consciousness, mind-conscious-
ness in the world is agreeable and pleasurable, and there this
craving arises and establishes itself.

'Eye-contact, 704 ear-contact, nose-contact, [309] tongue-con-
tact, body-contact, mind-contact in the world is agreeable and
pleasurable, and there this craving arises and establishes it-
self.

'Feeling bom of eye-contact, ear-contact, nose-contact, ton-
gue-contact, body-contact, mind-contacFm the world is agree-
able and pleasurable, and there this craving arises and estab-
lishes itself.

'The perception of sights, of sounds, of smells, of tastes, of
tangibles, of mind-objects in the world is agreeable and plea-
surable, and there this craving arises and establishes itself.

'Volition in regard to sights, sounds, smells, tastes, tangi-
bles, mind-objects in the world is agreeable and pleasurable,
and there this craving arises and establishes itself.

ii 311 On the Foundations of Mindfulness 347

'The craving for sights, sounds, smells, tastes, tangibles,
mind-objects in the world is agreeable and pleasurable, and
there this craving arises and establishes itself.

'Thinking 705 of sights, sounds, smells, tastes, tangibles, mind-
objects in the world is agreeable and pleasurable, and there
this craving arises and establishes itself.

'Pondering 706 on sights, sounds, smells, tastes, tangibles
and mind-objects in the world is agreeable and pleasurable,
and there this craving [310] arises and establishes itself. And
that, monks, is called the Noble Tmth of the Origin of Suf-
fering.

20. 'And what, monks, is the Noble Tmth of the Cessation
of Suffering? It is the complete fading- away and extinction of
this craving, its forsaking and abandonment, liberation from
it, detachment from it. 707 Afid how does this craving come to
be abandoned, how does its cessation come about?

'Wherever in the world there is anything agreeable and
pleasurable, there its cessation comes about. And what is
there in the world that is agreeable and pleasurable?

'The eye in the world is agreeable and pleasurable, the ear
. . . , the nose . . . , the tongue . . . , the body . . . , the mind in the
world is agreeable and pleasurable, and there this craving
comes to be abandoned, there its cessation comes about:

'Sights, sounds, smells, tastes, tangibles, mind-objects in
the world are agreeable and pleasurable, and there this craving
comes to be abandoned, there its cessation comes about.

'Eye-contact, ear-contact, nose-contact, tongue-contact, body-
contact, mind-contact. . . ;[3ii] the perception of sights, sounds,
smells, tastes, tangibles, mind-objects . . . ; volition in regard to
sights, sounds, smells, tastes, tangibles, mind-objects . . . ;
craving for sights, sounds, smells, tastes, tangibles, mind-
objects . . . ; thinking of sights, sounds, smells, tastes, tangi-
bles, mind-objects . . . ; pondering on sights, sounds, smells,
tastes, tangibles and mind-objects in the world is agreeable

348 Mahasatipatthana Sutta: Sutta 22 ii 313

and pleasurable, and there this craving comes to an end, there
its cessation comes about. And that, monks, is called the
Noble Truth of the Cessation of Suffering,

21. 'And what, monks, is the Noble Truth of the Way of
Practice Leading to the Cessation of Suffering? It is just this
Noble Eightfold Path, namely: — Right View, Right Thought;
Right Speech, Right Action, Right Livelihood; Right Effort
Right Mindfulness, Right Concentration.

'And what, monks, is Right View? 708 [312] It is, monks, the
knowledge of suffering, the knowledge of the origin of suffer-
ing, the knowledge of the cessation of suffering, and the
knowledge of the way of practice leading to the cessation of
suffering. This is called Right View.

'And what, monks, is Right Thought? 709 The thought of
renunciation, the thought of non-ill-will, the thought of harm-
lessness. This, monks, is called Right Thought.

'And what, monks, is Right Speech? Refraining from lying,
refraining from slander, refraining from harsh speech, refrain-
ing from frivolous speech. This is called Right Speech.

'And what, monks, is Right Action? Refraining from taking
life, refraining from taking what is not given, refraining from
sexual misconduct. This is called Right Action.

'And what, monks, is Right Livelihood? Here, monks, the
Ariyan disciple, having given up wrong livelihood, keeps
himself by right livelihood.

'And what, monks, is Right Effort? Here, monks, a monk
rouses his will, makes an effort, stirs up energy, exerts his
mind and strives to prevent the arising of unarisen evil un-
wholesome mental states. He rouses his will . . . and strives to
overcome evil unwholesome mental states that have arisen.
He rouses his will . . . and strives to produce unarisen whole-
some mental states. He rouses his will, makes an effort, stirs
up energy, exerts his mind [313] and strives to maintain whole-
some mental states that have arisen, not to let them fade away,
to bring them to greater growth, to the full perfection of
development. This is called Right Effort.

'And what, monks, is Right Mindfulness? Here, monks, a
monk abides contemplating body as body, ardent, clearly

ii 314 On the Foundations of Mindfulness 349

aware and mindful, having put aside hankering and fretting
for the world; he abides contemplating feelings as feelings . . . ;
he abides contemplating mind as mind . . . ; he abides contem-
plating mind-objects as mind-objects, ardent, clearly aware
and mindful, having put aside hankering and fretting for the
world. This is called Right Mindfulness.

'And what, monks, is Right Concentration? Here, a monk,
detached from sense-desires, detached from unwholesome
mental states, enters and remains in the first jhana, which is
with thinking and pondering, bom of detachment, filled with
delight and joy. And with the subsiding of thinking and pon-
dering, by gaining inner tranquillity and oneness of mind, he
enters and remains in the second jhana, which is without
thinking and pondering, bom of concentration, filled with de-
light and joy. And with the fading away of delight, remaining
imperturbable, mindful and clearly aware, he experiences in
himself the joy of which the Noble Ones say: "Happy is he
whp dwells with equanimity and mindfulness", he enters the
third jhana. And, having given up pleasure and pain, and
with the disappearance of former gladness and sadness, he
enters and remains in the fourth jhana, which is beyond plea-
sure and pain, and purified by equanimity and mindfulness.
This is called Right Concentration. And that, monks, is called
the way of practice leading to the cessation of suffering/

(insight)

'So he abides contemplating mind-objects as mind-objects
internally, [314] contemplating mind-objects as mind-objects
externally, contemplating mind-objects as mind-objects both
internally and externally. He abides contemplating arising
phenomena in mind-objects, he abides contemplating vani-
shing-phenomena in mind-objects, he abides contemplating
both arising and vanishing phenomena in mind-objects. Or
else, mindfulness that "there are mind-objects" is present just
to the extent necessary for knowledge and awareness. And he
abides detached, not grasping at anything in the world. And
that, monks, is how a monk abides contemplating mind-objects
as mind-objects in respect of the Four Noble Truths.'

350 Mahasatipatthana Sutta: Sutta 22 ii 315

(CONCLUSION)

22. 'Whoever, monks, should practise these four foundations
of mindfulness for just seven years may expect one of two
results: either Arahantship in this life or, if there should be
some substrate left, the state of a Non-Returner. Let alone
seven years — whoever should practise them for just six years
. . ., five years. . ., four years. . .three years. . ., two years. . .,
one year rhay expect one of two results . . . ; let alone one year
— whoever should practise them for just seven months . . . , six
months . . . , five months . . . , four months . . . , three months . . . ,
two months. . ., [3x5] one month. . ., half a month may expect
one of two results . . . ; let alone half a month — whoever
should practise these four foundations of mindfulness for just
one week may expect one of two results: either Arahantship
in this life or, if there should be some substrate left, the state
of a Non-Returner.

'It was said: "There is, monks, this one way to the purifica-
tion of beings, for the overcoming of sorrow arid distress, for
the disappearance of pain and sadness, for the gaining of the
right path, for the realisation of Nibbana: — that is to say the
four foundations of mindfulness", and it is for this reason that
it was said/

Thus the Lord spoke, and the monks rejoiced and were de-
lighted at his words.

23 Payasi Sutta: About Payasi
Debate with a Sceptic

[316] 1. Thus have I heard. Once the Venerable Kumara-
Kassapa 710 was touring round Kosala with a large company of
about five hundred monks, and he came to stay at a town
called Setavya. He stayed to the north of Setavya in the Simsa-
pa Forest. 711 And at that time Prince Payasi was living at
Setavya, a populous place, full of grass, timber, water and
com, which had been given to him by King Pasenadi of
Kosala as a royal gift and with royal powers. 712

2. Arid^ Prince Payasi developed the following evil opinion:
'There is no other world, there are no spontaneously bom
beings, there is no fruit or result [317] of good or evil deeds.' 713
Meanwhile, the Brahmins and householders of Setavya heard
the news: 'The ascetic Kumara-Kassapa, a disciple of the asce-

! tic Gotama, is touring round Kosala with a large company of

j about five hundred monks; he has arrived at Setavya and is

! staying to the north of Setavya in the Simsapa Forest; and

■ concerning the Reverend Kassapa a good report has been

- spread about: "He is learned, experienced, wise, well-inform-

ed, a fine speaker, able to give good replies, venerable, an
Arahant." And it is good to see such Arahants.' And so the
Brahmins and householders of Setavya, leaving Setavya by the
) north gate in large numbers, made for the Simsapa Forest.

3. And just then. Prince Payasi had gone up to the veran-
dah for his midday rest. Seeing all the Brahmins and house-
holders making for the Simsapa Forest, he asked his steward

) why. [318] The steward said: 'Sir, it is the ascetic Kumara-

Kassapa, a disciple of the ascetic Gotama,. . .and concerning
him a good report has been spread about. . .That is why they
are going to see him.' 'Well then, steward, you go to the

)

35 1

352 Payasi Sutta: Sutta 23 ii 320

Brahmins and householders of Setavya and say: "Gentlemen,
Prince Payasi says: 'Please wait, the Prince will come to see the
ascetic Kumara-Kassapa.'" Already this ascetic Kumara-Kas-
sapa has been teaching these foolish and inexperienced Brah-
mins and householders of Setavya that there is another world,
that there are spontaneously bom beings, and that there is
fruit and result of good and evil deeds. But no such things
exist.' 'Very good, sir', said the steward, and delivered the
message.

4. Then Prince Payasi, accompanied by the Brahmins and
householders of Setavya, went to the Simsapa Forest where
the Venerable Kumara-Kassapa was. Having exchanged cour-
tesies with the Venerable Kumara Kassapa, [319] he sat down
to one side. And some of the Brahmins and householders
saluted the Venerable Kumara-Kassapa and then sat down to
one side, while some first exchanged courtesies with him,
some saluted him with joined palms, some announced their
name and clan, and some silently sat down to one side.

5. Then Price Payasi said to the Venerable Kumara-Kassapa:
'Reverend Kassapa, I hold to this tenet and this view: There is
no other world, there are no spontaneously bom beings, there
is no fruit or result of good or evil deeds.' 'Well, Prince, I have
never seen or heard of such a tenet or view as you declare.
And so. Prince, I will question you about it, and you shall
reply as you think fit. What do you think. Prince? Are the sun
and the moon in this world or another, are they gods or
humans?'

'Reverend Kassapa, they are in another world, and they are
gods, not humans.' 'In the same way. Prince, you should
consider: "There is another world, there are spontaneously
bom beings, there is fruit and result of good and evil deeds."'

6. 'Whatever you may say about that. Reverend Kassapa, I
still think there is no other world. . .' 'Have you any reasons
for this assertion. Prince?' [320] 'I have. Reverend Kassapa.'
'How is that. Prince?'

'Reverend Kassapa, I have friends, colleagues and blood-
relations who take life, take what is not given, commit sexual
offences, tell lies, use abusive, harsh and frivolous speech,
who are greedy, full of hatred and hold wrong views. Even-

ii 322 Debate with a Sceptic 353

tually they become ill, suffering, diseased. And when I am
sure they will not recover, I go to them and say: "There are
certain ascetics and Brahmins who declare and believe that
those who take life, . . . hold wrong views will, after death at
the breaking-up of the body, be bom in a state of woe, an evil
place, a place of punishment, in hell. Now you have done
these things, and if what these ascetics and Brahmins say is
true, that is where you will go. Now if, after death, you go to a
state of woe, . . . come to me and declare that there is another
world, there are spontaneously bom beings, there is fruit and
result of good and evil deeds. You, gentlemen, are trustworthy
and dependable, and what you have seen shall be as if I had
seen it myself, so it will be." But although they agreed, [321]
they neither came to tell me, nor did they send a messenger.
That, Reverend Kassapa, is my reason for maintaining: "There
is no other world, there are no spontaneously bom beings,
there is no fruit or result of good or evil deeds."'

7. 'As to that. Prince, I will question you about it, and you
shall reply as you think fit. What do you think. Prince? Sup-
pose they were to bring a thief before you caught in the act,
and say: "This man, Lord, is a thief caught in the act. Sen-
tence him to any punishment you wish." And you might say:
"Bind this man's arms tightly behind him with a strong rope,
shave his head closely, and lead him to the rough sound of a
drum through the streets and squares and out through the
southern gate, and there cut off his head." And they, saying:
"Very good" in assent, might... lead him out through the
southern gate, and there cut off his head." Now if that thief
were to say to the executioners: "Good executioners, in this
town or village I have friends, colleagues and blood-relations,
please wait till I have visited them", would he get his wish?
[322] Or would they just cut off that talkative thief's head?'
'He would not get his wish. Reverend Kassapa. They would
just cut off his head.'

'So, Prince, this thief could not get even his human execu-
tioners to wait while he visited his friends and relations. So
how can your friends, colleagues and blood-relations who
have committed all these misdeeds, having died and gone to a
place of woe, prevail upon the warders of hell, saying: "Good

354 Payasi Sutta: Sutta 23 ii 325

warders of hell, please wait while we report to Prince Payasi
that there is another world, there are spontaneously bom
beings, and there is fruit and result of good and evil deeds"?
Therefore, Prince, admit that there is another world

8. 'Whatever you may say about that. Reverend Kassapa, I
still think there is no other world . . . ' 'Have you any reason
for this assertion. Prince?' 'I have. Reverend Kassapa.' 'What
is that. Prince?'

'Reverend Kassapa, I have friends . . . who abstain from
taking life, from taking what is not given, from committing
sexual [323] offences, from telling lies or using abusive, harsh
and frivolous speech, who are not greedy or full of hatred and
who have right views. 714 Eventually they become ill... and
when I am sure they will not recover, I go to them and say:
"There are certain ascetics and Brahmins who declare and
believe that those who abstain from taking life . . . and have
right views will, after death at the breaking-up of the body, be
bom in a happy state, a heavenly world. Now you have re-
frained from doing these things, and if what these ascetics
and Brahmins say is true, that is where you will go. Now if,
after death, you go to a happy state, a heavenly world, come
to me and declare that there is another world. . .You, gentle-
men, are trustworthy and dependable, and what you have
seen shall be as if I had seen it myself, so it will be." But
although they agreed, they neither came to me, nor did they
send a messenger,. That, Reverend Kassapa, is my reason for
maintaining: [324] "There is no other world . . . " '

9. 'Well then. Prince, I will give you a parable, because
some wise people understand what is said by means of para-
bles. Suppose a man had fallen head first into a cesspit, and
you were to say to your men: "Pull that man out of the cess-
pit!" and they would say: "Very good", and do so. Then you
would tell them to clean his body thoroughly of the filth with
bamboo scrapers, and then to give him a triple shampoo with
yellow loam. Then you would tell them to anoint his body
with oil and then to clean him three times with fine soap-
powder. Then you would tell them to dress his hair and
beard, and to adorn him with fine garlands, ointments and
clothes. [325] Finally you would tell Jhem to lead him up to

ii 327 Debate with a Sceptic 355

your palace and let him indulge in the pleasures of the five
senses, and they would do so. What do you think. Prince?
Would that man, having been well washed, with his hair and
beard dressed, adorned and garlanded, clothed in white, and
having been conveyed up to the palace, enjoying and revel-
ling in the pleasures of the five senses, want to be plunged
once more into that cesspit?' 'No, Reverend Kassapa.' 'Why
not?' 'Because that cesspit is unclean and considered so, evil-
smelling, horrible, revolting, and generally considered to be
so.'

'In just the same way. Prince, human beings are unclean,
evil-smelling, horrible, revolting and generally considered to
be so by the devas. So why should your friends . . . who have
not committed any of the offences . . . (as verse 8 ), and who
have after death been bom in a happy state, a heavenly world,
come back and say: "There is another world,. . .there is fruit
[326] of good and evil deeds"? Therefore, Prince, admit that
there is another world.

10. 'Whatever you may say about that, Reverend Kassapa, I
still think there is no other world . . . ' 'Have you any reason
for this assertion. Prince?' 'I have. Reverend Kassapa.' 'What
is that. Prince?'

'Reverend Kassapa, I have friends who abstain. . .from tell-
ing lies, from strong drink and sloth-inducing drugs. Event-
ually they become ill . . . "There are certain ascetics and Brahmins
who declare and believe that those who abstain from taking
life. . .and sloth-producing drugs will. . .be bom in a happy
state, in a heavenly world, as companions of the Thirty-Three
/ Gods. . ."[327] But although they agreed, they neither came
( to tell me, nor did they send a messenger. That, Reverend
Kassapa, is my reason for maintaining: "There is no other
world

11. 'As to that. Prince, I will question you about it, and you
shall answer as you think fit. That which is for human beings.
Prince, a hundred years is for the Thirty-Three Gods one day
and night. Thirty of such nights make a month, twelve such
months a year, and a thousand such years are the life-span of
the Thirty-Three Gods. Now suppose they were to think:
"After we have indulged in the pleasures of the five senses for

356 Payasi Sutta: Sutta 23 11330

two or three days we will go to Payasi and tell him there is
another world, there are spontaneously bom beings, there is
fruit and result of good and evil deeds", would they have
done so?' 'No, Reverend Kassapa, because we should be long-
since dead. But, Reverend Kassapa, who has told you that the
Thirty-Three Gods exist, and that they are so long-lived? I
don't [328] believe the Thirty-Three Gods exist or are so long-
lived.'

'Prince, imagine a man who was blind from birth and could
not see dark or light objects, or blue, yellow, red or crimson
ones, could not see the smooth and the rough, could not see
the stars and the moon. He might say: "There are no dark and
light objects and nobody who can see them, ... there is no
sun or moon, and nobody who can see them. I am not aware
of this thing, and therefore it does not exist." Would he be
speaking rightly. Prince?' 'No, Reverend Kassapa. There are
dark and light objects . . . ,[329] there is a sun and a moon,
and anyone who said: "I am not aware of this thing, I cannot
see it, and therefore it does not exist" would not be speaking
rightly.'

'Well, Prince, it appears that your reply is like that of the
blind man when you ask how I know about the Thirty-Three
Gods and their longevity. Prince, the other world cannot be
seen the way you think, with the physical eye. Prince, those
ascetics and Brahmins who seek in the jungle-thickets and the
recesses of the forest* for a resting-place that is quiet, with little
noise — they stay there unwearied, ardent, restrained, puri-
fying the divine eye, 715 and with that purified divine eye that
exceeds the powers of human sight, they see both this world
and the next, and spontaneously bom beings. That, Prince, is
how the other world can be seen, and not the way you think,
with the physical eye. Therefore, Prince, admit that there is
another world, that there are spontaneously bom beings, and
that there is fruit and result of good and evil deeds.'

12. 'Whatever you may say about that. Reverend Kassapa,
[330] I still think there is no other world. . .' 'Have you any
reason for this assertion. Prince?' 'I have. Reverend Kassapa.'
'What is that. Prince?'

'Well, Reverend Kassapa, I see here some ascetics and Brah-

ii 332 Debate with a Sceptic 357

mins who observe morality and are well-conducted, who want
to live, do not want to die, who desire comfort and hate suf-
fering. And it seems to me that if these good ascetics and
Brahmins who are so moral and well-conducted know that
after death they will be better off, then these good people
would now take poison, take a knife and kill themselves, hang
themselves or jump off a cliff. But though they have such
knowledge, they still want to live, do not want to die, they
desire comfort and hate suffering. And that. Reverend Kas-
sapa, is my reason for maintaining: "There is no other world
// /

13. 'Well then. Prince, I will give you a parable, because
some wise people understand what is said by means of para-
bles. Once upon a time. Prince, a certain Brahmin had two
wives. One had a son ten or twelve years old, while the other
was pregnant and nearing her time when the Brahmin died.
Then this youth said to his mother's co-wife: "Lady, whatever
wealth and possessions, silver or gold, there may be, is all [331]
mine. My father made me his heir." At this the Brahmin lady
said to the youth: "Wait, young man, until I give birth. If the
child is a boy, one portion will be his, and if it is a girl, she
will become your servant." The youth repeated his words a
second time, and received the same reply. When he repeated
them a third time, the lady took a knife and, going into an
inner room, cut open her belly, thinking: "If only I could find
out whether it is a boy or a girl!" And thus she destroyed
herself and the living embryo, and the wealth as well, just as
1 fools do who seek their inheritance unwisely, heedless of
\ hidden danger. ,

'In the same way you, Prince, will foolishly enter on hidden
dangers by unwisely seeking for another [332] world, just as
that Brahmin lady did in seeking her inheritance. But, Prince,
those ascetics and Brahmins who observe morality and are
well-conducted do not seek to hasten the ripening of that
which is not yet ripe, but rather they wisely await its ripening.
Their life is profitable to those ascetics and Brahmins, for the
longer such moral and well-conducted ascetics and Brahmins
remain alive, the greater the merit that they create; they prac-
tise for the welfare of the many, for the happiness of the

358 Payasi Sutta: Sutta 23 ii 334

many, out of compassion for the world, for the profit and
benefit of devas and humans. Therefore, Prince, admit that
there is another world . . . '

14. 'Whatever you may say about that. Reverend Kassapa, I
still think there is no other world. . .' 'Have you any reason
for this assertion. Prince?' 'I have. Reverend Kassapa.' 'What
is that, Prince?'

'Reverend Kassapa, take the case that they bring a thief
before me, caught in the act and say: "Here, Lord, is a thief
caught in the act, sentence him to whatever punishment you
wish." And I say: "Take this man and put him alive in a jar.
Seal the mouth and close it with a damp skin, give it a thick
covering of damp clay, [333] put it in an oven and light the
fire." And they do so. When we are sure the man is dead, we
remove the jar, break the clay, uncover the mouth, and watch
carefully: "Maybe we can see his soul 716 escaping." But we do
not see any soul escaping, and that is why. Reverend Kassapa,
I believe there is no other world . . . '

15. 'As to that. Prince, I will question you about it, and you
shall reply as you think fit. Do you admit that when you have
gone for your midday rest you have seen pleasant visions of
parks, forests, delightful country and lotus-ponds?' 'I do. Re-
verend Kassapa.' 'And at that time are you not watched over
by hunchbacks, dwarfs, young girls and maidens?' 'I am.
Reverend Kassapa.' 'And do they observe your soul entering
or leaving your body?' [334] 'No, Reverend Kassapa.' 'So they
do not see your soul entering or leaving your body even when
you are alive. Therefore how could you see the soul of a dead
man entering or leaving his body? Therefore, Prince, admit
that there is another world

16. 'Whatever you may say about that, Reverend Kassapa, I
still think there is no other world . . . ' 'Have you any reason
for this assertion. Prince?' 1 have. Reverend Kassapa.' 'What
is that. Prince?'

'Reverend Kassapa, take the case that they bring a thief
before me. . .and I say: "Weigh this man on the scales alive,
then strangle him, and weigh him again." And they do so. As
long as he was alive, he was lighter, softer and more flexible,
but when he was dead he was heavier, stiffer 717 and more in-

ii 337 Debate with a Sceptic 359

flexible. And that. Reverend Kassapa, is my reason for main-
taining that there is no other world. . .'

17. 'Well then. Prince, I will give you a parable . . . [335] Sup-
pose a man weighed an iron ball that had been heated all day,
blazing, burning fiercely, glowing. And suppose that after a
time, when it had grown cold and gone out, he weighed it
again. At which time would it be lighter, softer and more
flexible: when it was hot, burning and glowing, or when it
was cold and extinguished?' 'Reverend Kassapa, when that
ball of iron is hot, burning and glowing with the elements of
fire and air, then it is lighter, softer and more flexible. When,
without those elements, 718 it has grown cold and gone out, it
is heavier, stiffer and more inflexible.' 'Well then, Prince, it is
just the same with the body. When it has life, heat and con-
sciousness, it is lighter, softer and more flexible. But when it
is deprived of life, heat and consciousness, it is heavier, stiffer
and more inflexible. In the same way. Prince, you should con-
sider: "There is another world

18. 'Whatever you may say about that. Reverend Kassapa, I
still think there is no other world . . . ' 'Have you any reason
for this assertion. Prince?' 1 have. Reverend Kassapa.' 'What
is that. Prince?'

'Reverend Kassapa, take the case of a thief that they bring
before me . . . [336] and I say: "Kill this man without wounding
his cuticle, skin, flesh, sinews, bones or marrow", 719 and they
do so. When he is half-dead, I say: "Now lay this man on his
back, and perhaps we shall be able to see his soul emerging."
They do so, but we cannot see his soul emerging. Then I say:
"Turn him face downwards, ... on his side,... on the other
side, . . . stand him up, . . . stand him on his head, . . . thump
him with your fists, . . . stone him, ... hit him with sticks, . . .
strike him with swords, . . . shake him this way and that, and
perhaps we shall be able to see his soul emerging." And they
do all these things, but although he has eyes he does not
perceive objects or their spheres, 720 although he has ears he
does not hear sounds . . . , although he has a nose he does not
smell smells . . . , although he [337] has a tongue he does not
taste tastes . . . , although he has a body he does not feel tangi-
bles or their spheres. And that is why. Reverend Kassapa, I
believe there is no other world . . . '

360 Payasi Sutta: Sutta 23 11339

19. 'Well then. Prince, I will give you a parable . . . Once
there was a trumpeter who took his trumpet 721 and went into
the border country. 722 On coming to a village, he stood in the
village centre, blew his trumpet three times and then, putting
it down on the ground, sat down to one side. Then, Prince,
those border folk thought: "Where does that sound come from
that is so delightful, so sweet, so intoxicating, so compelling,
so captivating?" They addressed the trumpeter and asked him
about this. "Friends, this trumpet is where those delightful
sounds come from." So then they laid the trumpet on its back,
crying: "Speak, mister trumpet, speak!" But the trumpet never
uttered a sound. Then they turned it face downwards, ... on
its side, ... on its other side, . . . stood it up, . . . stood it on its
head, . . . [338] thumped it with their fists, . . . stoned it, . . . beat
it with sticks, . . . struck it with swords, . . . shook it this way
and that, crying: "Speak, mister trumpet, speak!" But the
trumpet never uttered a sound. The trumpeter thought: "What
fools these border folk are! How stupidly they search for the
sound of the trumpet!" And as they watched him, he took the
trumpet, blew it three times, and went away. And those bor-
der folk thought: "It seems that when the trumpet is accom-
panied by a man, by effort, and by the wind, then it makes a
sound. But when it is not accompanied by a man, by effort,
and by the wind, then it makes no sound."

'In the same way, Prince, when this body has life, heat and
consciousness, then it goes and comes back, stands and sits
and lies down, sees things with its eyes, hears with its ears,
smells with its nose, tastes with its tongue, feels with its body,
and knows mental objects with its mind. But when it has no
life, heat or consciousness, it does none of these things. In the
same way. Prince, you should consider: "There is another
world . . . " '

20. 'Whatever you may say about that. Reverend Kassapa,
[339] I still think there is no other world . . . ' 'Have you any
reason for this assertion. Prince?' 'I have. Reverend Kassapa.'
'What is that. Prince?'

'Reverend Kassapa, take the case of a thief they bring before
me . . . and I say: "Strip away this man's outer skin, and per-
haps we shall be able to see his soul emerging." Then I tell
them to strip away his inner skin, his flesh, sinews, bones,

ii 342 Debate with a Sceptic 361

bone-marrow. . .but still we cannot see any soul emerging.
And that is why. Reverend Kassapa, I believe there is no other
world . . . '

21. 'Well then. Prince, I will give you a parable ... Once
there was a matted-haired fire-worshipper 723 who dwelt in
the forest in a leaf-hut. And a certain tribe was on the move,
and its leader stayed for one night near the fire-worshipper's
dwelling, and then left. So the fire-worshipper thought [340] he
would go to the site to see if he could find anything he could
make use of. He got up early and went to the site, and there
he saw a tiny delicate baby boy lying abandoned on his back.
At the sight he thought: "It would not be right for me to look
on and let a human being die. I had better take this child to
my hermitage, take care of him, feed him and bring him up."
So he did so. When the boy was ten or twelve, the hermit had
some business to do in the neighbourhood. So he said to the
boy: "I want to go to the neighbourhood, my son. You look
after the fire and don't let it go out. If it should go out, here is
an axe, here are some sticks, here are the fire-sticks, so you
can relight the fire and look after it." Having thus instructed
the boy, the hermit went into the neighbourhood. But the
boy, being absorbed in his games, let the fire go out. Then he
thought: "Father said: '. . .here is an axe. . .so you can relight
the fire and look after it.' Now I'd better do so!" [341] So he
chopped up the fire-sticks with the axe, thinking: "I expect I'll
get a fire this way." But he got no fire. He cut the fire-sticks
into two, into three, into four, into five, ten, a hundred pieces,
he splintered them, he pounded them in a mortar, he win-
nowed them in a great wind, thinking: "I expect I'll get a fire
this way." But he got no fire, and when the hermit came back,
having finished his business, he said: "Son, why have you let
the fire go out?" and the boy told him what had happened.
The hermit thought: "How stupid this boy is, how senseless!
What a thoughtless way to try to get a fire!" So, while the boy
looked on, he took the fire-sticks and rekindled the fire, say-
ing: "Son, that's the way [342] to rekindle a fire, not the stupid,
senseless, thoughtless way you tried to do it!"

'In just the same way. Prince, you are looking foolishly,
senselessly and unreasonably for another world. Prince, give

362 Payasi Sutta: Sutta 23 11344

up this evil viewpoint, give it up! Do not let it cause you mis-
fortune and suffering for a long time!'

22. 'Even though you say this. Reverend Kassapa, still I can-
not bear to give up this evil opinion. King Pasenadi of Kosala
knows my opinions, and so do kings abroad. If I give it up,
they will say: "What a fool Prince Payasi is, how stupidly he
grasps at wrong views!" I will stick to this view out of anger,
contempt and spite!'

23. 'Well then, Prince, I will give you a parable. . .Once,
Prince, a great caravan of a thousand carts was travelling from
east to west. And wherever they went, they rapidly consumed
all the grass, wood and greenstuff. Now this caravan had two
leaders, each [343] in charge of five hundred carts. And they
thought: "This is a great caravan of a thousand carts. Wherever
we go we use up all the supplies. Perhaps we should divide
the caravan into two groups of five hundred , carts each", and
they did so. Then one of the leaders collected plenty of grass,
wood and water, and set off. After two or three days' journey
he saw a dark red-eyed man coming towards him wearing a
quiver and a wreath of white water-lilies, with his clothes and
hair all wet, driving a donkey-chariot whose wheels were
splashed with mud. On seeing this man, the leader said:
"Where do you come from, sir?" "From such-and-such." "And
where are you going?" 'To so-and-so." "Has there been much
rainfall in the jungle ahead?" "Oh yes, sir, there has been a
great deal of rain inf the jungle ahead of you, the roads are well
watered and there is plenty of grass, [344] wood and water.
Throw away the grass, wood and water you have already got,
sir! You will make rapid progress with lightly-laden carts, so
do not tire your draught-oxen!" The caravan-leader told the
carters what the man had said: "Throw away the grass, wood
and water. . .", and they did so. But at the first camping-place
they did not find any grass, wood or water, nor at the second,
the third, fourth, fifth, sixth or seventh, and thus they all came
to ruin and destruction. And whatever there was of them,
men and cattle, they were all gobbled up by that yakkha-
spirit, 724 and only their bones remained. 725

'And when the leader of the second caravan was sure the
first caravan had gone forward far enough, he stocked up with

ii 347 Debate with a Sceptic 363

plenty of grass, wood and water. Aftr two or three days'
journey this leader saw a dark red-eyed man coming towards
him . . . [343] who advised him to throw away his stocks of
grass, wood and water. Then the leader said to the carters:
"This man told us that we should throw away the grass, wood
and water we already have. But he is not one of our friends
and relatives, so why should we trust him? So do not throw
away the grass, wood and water we have; let the caravan con-
tinue on its way with the goods we have brought, and do not
throw any of them away!" The carters agreed and did as he
said. And at the first camping-place they did not find any
grass, [346] wood or water, nor at the second, the third, fourth,
fifth, sixth or seventh, but there they saw the other caravan
that had come to ruin and destruction, and they saw the
bones of those men and cattle that had been gobbled up by
the yakkha-spirit. Then the caravan leader said to the carters:
"That caravan came to ruin and destruction through the folly
of its leader. So now let us leave behind such of our goods as
are of little value, and take whatever is of greater value from
the other caravan." And they did so. And with that wise
leader they passed safely through the jungle.

'In the same way you. Prince, will come to ruin and destruc-
tion if you foolishly and unwisely seek the other world in the
wrong way. Those who think they can trust anything they
hear are heading for ruin and destruction just like those car-
ters. Prince, give up this evil viewpoint, give it up! Do not let
it cause you misfortune and suffering for a long time!'

24. 'Even though you say this. Reverend Kassapa, still I can-
not bear to give up this evil opinion . . . [347] If I give it up, they
will say: "What a fool Prince Payasi is . . . " '

23. 'Well then, Prince, I will give you a parable. . .Once
there was a swineherd who was going from his own village to
another. There he saw a heap of dry dung that had been
thrown away, and he thought: "There's a lot of dry dung
somebody's thrown away, that would be food for my pigs. I
ought to carry it away. And he spread out his cloak, gathered
up the dung in it, made it into a bundle and put it on his
head, and went on. But on his way back there was a heavy
shower of unseasonable rain, and he went on his way be-

364 Payasi Sutta: Sutta 23 ii 349

spattered with oozing, dripping dung to his finger-tips, and
still carrying his load of dung. Those who saw him said: "You
must be mad! You must be crazy! Why do you go along carry-
ing that load of dung that's oozing and dripping all over you
down to your finger-tips?" "You're the ones that are mad!
You're the ones that are crazy! [348] This stuff is food for my
pigs." Prince, you speak just like the dung-carrier in my para-
ble. Prince, give up this evil viewpoint, give it up! Do not let
it cause you misfortune and suffering for a long time!'

26. 'Even though you say this. Reverend Kassapa, still I can-
not bear to give up this evil opinion ... If I give it up, they will
say: "What a fool Prince Payasi is . . . " '

27. 'Well then. Prince, I will give you a parable . . . Once
there were two gamblers using nuts as dice. One of them,
whenever he got the unlucky dice, swallowed it. The other
noticed what he was doing, and said: "Well, my friend, you're
the winner all right! Give me the dice and I will make an
offering of them." "All right", said the first, and gave them to
him. Then that one filled the dice with poison and then said:
"Come on, let's have a game!" The other agreed, they played
again, and once again the one player, whenever [349] he got
the unlucky dice, swallowed it. The second watched him do
so, and then uttered this verse:

"The dice is smeared with burning stuff.

Though the swallower doesn't know.

Swallow, cheat, and swallow well —

Bitter it will be like hell!"

Prince, you speak just like the gambler in my parable. Prince,
give up this evil viewpoint, give it up! Do not let it cause you
misfortune and suffering for a long time!'

28. 'Even though you say this. Reverend Kassapa, still I
cannot bear to give up this evil opinion. . .If I give it up, they
will say: "What a fool Prince Payasi is. . ."'

29. 'Well then. Prince, I will give you a parable. . .Once the
inhabitants of a certain neighbourhood migrated. And one
man said to his friend: "Come along, let's go to that neigh-
bourhood, we might find something valuable!" His friend
agreed, so they went to that district, and came to a village

ii 352 Debate with a Sceptic 365

street. [330] And there they saw a pile of hemp that had been
thrown away, and one said: "Here's some hemp. You make a
bundle. I'll make a bundle, and we'll both carry it off." The
other agreed, and they did so. Then, coming to another village
street, they found some hemp-thread, and one said: "This pile
of hemp-thread is just what we wanted the hemp for. Let's
each throw away our bundle of hemp, and we'll go on with a
load of hemp-thread each." "I've brought this bundle of hemp
a long way and it's well tied up. That will do for me - you do
as you like!" So his companion threw away the hemp and
took the hemp-thread.

'Coming to another village street, they found some hemp-
cloth, and one said: "This pile of hemp-cloth is just what we
wanted the hemp or hemp-thread for. You throw away your
load of hemp and I'll throw away my load of hemp-thread,
and we'll go on with a load of hemp-cloth each." But the other
replied as before, so the one companion threw away the
hemp-thread and took the hemp-cloth. [351] In another village
they saw a pile of flax. . ., in another, linen-thread. . ., in an-
other, linen-cloth. . ., in another, cotton. . ., in another, cotton-
thread. . ., in another, cotton-cloth. . ., in another, iron. . ., in
another, copper. . ., in another, tin. . ., in another, lead. . ., in
another, silver. . . , in another, gold. Then one said: "This pile
of gold is just what we wanted the hemp, hemp-thread, hemp-
cloth, flax, linen-thread, linen-cloth, cotton, cotton-thread, cot-
ton-cloth, iron, copper, tin, lead, silver for. You throw away
your load of hemp and I'll throw away my load of silver, and
we'll both go on with a load of gold each." "I've brought this
load of hemp a long way and it's well tied up. That will do for
me — you do as you like!" And this companion threw away
the load of silver and took the load of gold.

'Then they came back to their own village. And there the
one who brought a load of hemp gave no pleasure to his
parents, nor to his wife and children, nor to his friends and
colleagues, and he did not even get any joy or [352] happiness
from it himself. But the one who came back with a load of
gold pleased his parents, his wife and children, his friends
and colleagues, and he derived joy and happiness from it
himself as well.

366 Payasi Sutta: Sutta 23 ii 333

'Prince, you speak just like the hemp-bearer in my parable.
Prince, give up this evil view, give it up! Do not let it cause
you misfortune and suffering for a long time!'

30. 'I was pleased and delighted with the Reverend Kas-
sapa's first parable, and I wanted to hear his quick-witted
replies to questions, because I thought he was a worthy oppo-
nent. 726 Excellent, Reverend Kassapa, excellent! It is as if some-
one were to set up what had been knocked down, or to point
out the way to one who had got lost, or to bring an oil-lamp
into a dark place, so that those with eyes could see what was
there. Just so has the Reverend Kassapa expounded the Dham-
ma in various ways. And I, Reverend Kassapa, go for refuge to
the Blessed Lord, to the Dhamma, and to the Sangha. May the
Reverend Kassapa accept me from this day forth as a lay-
follower as long as life shall last! And, Reverend Kassapa, I
want to make a great sacrifice. Instruct me. Reverend Kassapa,
how this may be to my lasting benefit and happiness.'

31. 'Prince, when a sacrifice is made at which oxen are slain,
or goats, fowl or pigs, or various creatures are slaughtered, 727
and the participants [353] have wrong view, wrong thought,
wrong speech, wrong action, wrong livelihood, wrong effort,
wrong mindfulness and wrong concentration, then that sacri-
fice is of no great fruit or profit, it is not very brilliant and has
no great radiance. Suppose, Prince, a farmer went into the
forest with plough and seed, and there, in an untilled place
with poor soil from which the stumps had not been uprooted,
were to sow seeds that were broken, rotting, ruined by wind
and heat, stale, and not properly embedded in the soil, and
the rain-god did not send proper showers at the right time —
would those seeds germinate, develop and increase, and would
the farmer get an abundant crop?' 'No, Reverend Kassapa.'

'Well then. Prince, it is the same with a sacrifice at which
oxen are slain, . . . where the participants have wrong view,
. . . wrong concentration. But when none of these creatures are
put to death, and the participants have right view, right
thought, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration, then that sacri-
fice is of great fruit and profit, it is brilliant and of great
radiance. Suppose, Prince, a farmer went into the forest with

ii 336 Debate with a Sceptic 367

plough and seed, and there, in a well-tilled place with good
soil from which the stumps had been uprooted, were to sow
seeds [354] that were not broken, rotting, ruined by wind and
heat, or stale, and were firmly embedded in the soil, and the
rain-god were to send proper showers at the right time —
would those seeds germinate, develop and increase, and would
the farmer get an abundant crop?' 'He would. Reverend Kas-
sapa.'

'In the same way. Prince, at a sacrifice at which no oxen
are slain, . . . where the participants have right view, . . . right
concentration, then that sacrifice is of great fruit and profit, it
is bri ll iant and of great radiance.'

32. Then Prince Payasi established a charity for ascetics and
Brahmins, wayfarers, beggars and the needy. And there such
food was given out as broken rice with sour gruel, and also
rough clothing with ball-fringes. 728 And a young Brahmin
called Uttara was put in charge of the distribution. 729 Refer-
ring to it, he said: 'Through this charity I have been associ-
ated with Prince Payasi in this world, but not in the next.'

And Prince Payasi heard of his words, [353] so he sent for
him and asked him if he had said that. 'Yes, Lord.' 'But why
did you say such a thing? Friend Uttara, don't we who wish
to gain merit expect a reward for our charity?'

'But, Lord, the food you give — broken rice with sour gruel
— you would not care to touch it with your foot, much less eat
it! And the rough clothes with ball-fringes — you would not
care to set foot on them, much less wear them! Lord, you are
kind and gentle to us, so how can we reconcile such kindness
and gentleness with unkindness and roughness?' 'Well then,
Uttara, you arrange to supply food as I eat and clothes such as
I wear.' 'Very good. Lord', said Uttara, and he did so. 730 [356]

And Prince Payasi, because he had established his charity
grudgingly, not with his own hands, and without proper
concern, like something casually tossed aside, was reborn after
his death, at the breaking-up of the body, in the company of
the Four Great Kings, in the empty Serisaka mansion. But
Uttara, who had given the charity ungrudgingly, with his
own hands and with proper concern, not as something tossed
aside, was reborn after death, at the breaking-up of the body,

368 Payasi Suita: Suita 23 ii 357

in a good place, a heavenly realm, in the company of the
Thirty-Three Gods.

33. Now at that time the Venerable Gavampati 731 was accus-
tomed to go to the empty Serisaka mansion for his midday
rest. And Payasi of the devas went to the Venerable Gavam-
pati, saluted him, and stood to one side. And the venerable
Gavampati said to him, as he stood there: 'Who are you, friend?'
'Lord, I am Prince Payasi.' 'Friend, are you not the one who
used to say: "There is no other world, there are no spontane-
ously bom beings, there is no fruit or result of good or evil
deeds"?' 'Yes, Lord, I am the one who used to say that, but I
[357] was converted from that evil view by the Noble Kumara-
Kassapa.' 'And where has the young Brahmin Uttara, who
was in charge of the distribution of your charity, been re-
born?'

'Lord, he who gave the charity ungrudgingly. . .was reborn
in the company of the Thirty-Three Gods, but I, who gave
grudgingly, . . . have been reborn here in the empty Serisaka
mansion. Lord, please, when you return to earth, telTpeople to
give ungrudgingly. . .and inform them of the way in which
Prince Payasi and the young Brahmin Uttara have been re-
born.'

34. And so the Venerable Gavampati, on his return to earth,
declared: 'You should give ungrudgingly, with your own
hands, with proper concern, not carelessly. Prince Payasi did
not do this, and afr death, at the breaking-up of the body, he
was reborn in the company of the Four Great Kings in the
empty Serisaka mansion, whereas the administrator of his
charity, the young Brahmin Uttara, who gave ungrudgingly,
with his own hands, with proper concern and not carelessly,
was reborn in the company of the Thirty- Three Gods.'

Division Three
The Patika Division

24 Pafika Sutta: About Patikaputta
The Charlatan

[1] 1.1 Thus have I heard . 732 Once the Lord was staying
among the Mallas. Anupiya is the name of a Malta town, and
the. Lord, having dressed in the early morning and taken his
robe and bowl, went to Anupiya for alms. Then he thought:
'It is too early for me to go into Anupiya for alms. Suppose I
were to visit the hermitage 733 of the wanderer Bhaggava-gotta?'
And he did so. [2]

1.2. And the wanderer Bhaggava-gotta said: 'Come, Blessed
Lord, welcome. Blessed Lord! At last the Blessed Lord has
gone out of his way to come here. Be seated, Lord, a seat is
prepared/ The Lord sat down on the prepared seat, and Bhag-
gava took a low stool and sat down to one side. Then he said:
'Lord, a few days ago Sunakkhatta the Licchavi 734 came to me
and said: "Bhaggava, I have left the Blessed Lord. I am no
longer under his rule." Is that really so, Lord?' 'It is true,
Bhaggava. 735

1.3. 'A few days ago, Sunakkhatta came to me, saluted me,
sat down to one side, and said: "Lord, I am leaving the
Blessed Lord, I am no longer under the Lord's rule." So I said
to him: "Well, Sunakkhatta, did I ever say to you: 'Come,
Sunakkhatta, be under my rule'?" "No, Lord." [3] "Or did you
ever say to me: 'Lord, I will be under your rule'?" "No, Lord."
"So, Sunakkhatta, if I did not say that to you and you did not
say that to me — you foolish man, who are you and what are
you giving up? Consider, foolish man, how far the fault is
yours."

1.4. '"Well, Lord, you have not performed any miracles." 736
"And did I ever say to you: 'Cdme under my rule, Sunakkhat-
ta, and I will perform miracles for you'?" "No, Lord." "Or did

371

372 Patika Sutta: Sutta 24 iii ^

you ever say to me: 'Lord, I will be under your rule if you will
perform miracles for me'?" "No, Lord." "Then it appears,
Sunakkhatta, that I made no such promises, and you made no
such conditions. Such being the case, you foolish man, who
are you and what are you giving up?

'"What do you think, Sunakkhatta? Whether miracles are
performed or not — is it the purpose of my teaching Dhamma
to lead whoever practises it 737 to the total destruction of suf-
fering?" [4] "It is. Lord." "So, Sunakkhatta, whether miracles
are performed or not, the purpose of my teaching Dhamma is
to lead whoever practises it to the total destruction of suffer-
ing. Then what purpose would the performance of miracles
serve? Consider, you foolish man, how far the fault is yours."

1.5. '"Well, Lord, you do not teach the beginning of things."
"And did I ever say to you: 'Come under my rule, Sunakkhat-
ta, and I will teach you the beginning of things'?" "No, Lord."
. . .Such being the case, you foolish man, who are you and
what are you giving up? [5]

1.6. "'Sunakkhatta, you have in many ways spoken in praise
of me among the Vajjians, saying: 'This Blessed Lord is an
Arahant, a fully-enlightened Buddha, endowed with wisdom
and conduct, the Well-Farer, Knower of the worlds, incom-
parable Trainer of men to be tamed. Teacher of gods and
humans, the Buddha, the Blessed Lord.' You have in many
ways spoken in praise of the Dhamma, saying: 'Well-pro-
claimed by the Blessed Lord is the Dhamma, visible here and
now, timeless, inviting inspection, leading onward, to be real-
ised by the wise, each one for himself/ You have in many
ways spoken in praise of the order of monks, saying: 'Well-
trained is the order of the Lord's disciples, trained in upright-
ness, methodically-trained, excellently-trained is the order of
the Lord's disciples, that is, the four pairs of men, the eight
classes of individuals. This is the order of the Lord's disciples,
worthy of respect, worthy of homage, worthy of gifts, worthy
of salutation, an unsurpassed field in the world for merit.'

'"In these ways you have spoken in praise of me, of the
Dhamma, and of the order among the Vajjians. And I say to
you, I declare to you, Sunakkhatta, there will be those who
will say: 'Sunakkhatta the Licchavi was unable to maintain

iii 8 The Charlatan 373

the holy life under the ascetic Gotama, and being thus unable
he abandoned the training and reverted to a base life.' 738 That,
Sunakkhatta, is what they will say." [6] And, Bhaggava, at my
words Sunakkhatta left this Dhamma and discipline like one
condemned to hell.

1.7. 'Once, Bhaggava, I was staying among the Khulus, 739 at
a place called Uttaraka, a town of theirs. In the early morning I
went with robe and bowl into Uttaraka for alms, with Sunak-
khatta as my attendant. And at that time the naked ascetic
Korakkhattiya the "dog-man" 740 was going round on all fours,
sprawling on the ground, and chewing and eating his food
with his mouth alone. Seeing him, Sunakkhatta thought: "Now
that is a real Arahant ascetic, who goes round on all fours,
sprawling on the ground, and chewing and eating his food
with his mouth alone." And I, knowing his thought in my
own mind, said to him: "You foolish man, do you claim to be
a follower of the Sakyan?" "Lord, what do you mean by this
question?" [7] "Sunakkhatta, did you not, on seeing that naked
ascetic going around on all fours, think: 'Now that is a real
Arahant ascetic, who goes round on all fours, sprawling on
the ground, and chewing and eating his food with his mouth
alone'?" "I did, Lord. Does the Blessed Lord begrudge others
their Arahantship?" "I do not begrudge others their Arahant-
ship, you foolish man! It is only in you that this evil view has
arisen. Cast it aside lest it should be to your harm and sorrow
for a long time! This naked ascetic Korakkhattiya, whom you
regard as a true Arahant, will die in seven days from indiges-
tion, 741 and when he is dead he will reappear among the
Kalakanja asuras, who are the very lowest grade of asuras. 742
And when he is dead he will be cast aside on a heap of
bTrana-grass in the charnel-ground. If you want to, Sunakkhat-
ta, you can go to him and ask him if he knows his fate. And it
may be that he will tell you: 'Friend Sunakkhatta, I know my
fate. I have been reborn among the Kalakanja asuras, the very
lowest grade of asuras.'"

1.8. ' 'Then Sunakkhatta went to Korakkhattiya and told him
what I had prophesied, [8] adding: "Therefore, friend Korak-
khattiya, be very careful what you eat and drink, so that the
ascetic Gotama's words may be proved wrong!" And Sunak-

374 Patika Sutta: Sutta 24 iii 10

khatta was so sure that the Tathagata's words would be proved
wrong that he counted up the seven days one by one. But on
the seventh day Korakkhattiya died of indigestion, and when
he was dead he reappeared among the Kalakanja asuras, and
his body was cast aside on a heap of btrana-grass in the
charnel-ground.

1.9. 'And Sunakkhatta heard of this, so he went to the heap
of birana - grass in the charnel-ground where Korakkhattiya
was lying, struck the body three times with his hand, and
said: "Friend Korakkhattiya, do you know your fate?" And
Korakkhattiya sat up and rubbed his back with his hand, and
said: "Friend Sunakkhatta, I know my fate. I have been reborn
among the Kalakanja asuras, the very lowest grade of asuras."
And with that, he fell back again.

1.10. 'Then Sunakkhatta came to me, saluted me, and sat
down to one side. And I said to him: "Well, Sunakkhatta,
what do you think? Has what I told you about the 'dog-man'
Korakkhattiya come true or not?" "It has come about the way
you said. Lord, and not otherwise." [9] "Well, what do you
think, Sunakkhatta? Has a miracle been performed or not?"
"Certainly, Lord, this being so, a miracle has been performed,
and not otherwise." "Well then, you foolish man, do you still
say to me, after I have performed such a miracle: 'Well, Lord,
you have not performed any miracles'? Consider, you foolish
man, how far the fault is yours." And at my words Sunak-
khatta left this Dhamma and discipline like one condemned to
hell.

1.11. 'Once, Bhaggava, I was staying at Vesali, at the Gabled
Hall in the Great Forest. And at that time there was a naked
ascetic living in Vesali called Kalaramutthaka 743 who enjoyed
great gains and fame in the Vajjian capital. He had under-
taken seven rules of practice: "As long as I live I will be a
naked ascetic and will not put on any clothes; as long as I live
I will remain chaste and abstain from sexual intercourse; as
long as I live I will subsist on strong drink and meat, abstain-
ing from boiled rice and sour milk; as long as I live I will
never go beyond the Udena shrine to the east of Vesali, the
Gotamaka shrine to the south, the Sattamba shrine [10] to the
west, nor the Bahuputta shrine to the. north," 744 And it was

iii 12 The Charlatan 375

through having undertaken these seven rules that he enjoyed
the greatest gains and fame of all in the Vajjian capital.

1.12. 'Now Sunakkhatta went to see Kalaramutthaka and
asked him a question which he could not answer, and because
he could not answer it he showed signs of anger, rage and
petulance. But Sunakkhatta thought: "I might cause this real
Arahant ascetic offence. I don't want anything to happen that
would be to my lasting harm and misfortune!"

1.13. 'Then Sunakkhatta came to me, saluted me, and sat
down to one side. I said to him: "You foolish man, do you
claim to be a follower of the Sakyan?" "Lord, what do you
mean by this question?" "Sunakkhatta, did you not go to see
Kalaramutthaka and ask him a question he could not answer,
and did he not thereupon show signs of anger, rage and petu-
lance? And did you not think: 'I might cause this real Arahant
ascetic offence. I don't want anything to happen that would be
to my lasting harm and misfortune'?" "I did. Lord. Does the
Blessed Lord begrudge others their Arahantship?" [11] "I do
not begrudge others their Arahantship, you foolish man. It is
only in you that this evil view has arisen. Cast it aside lest it
should be to your harm and sorrow for a long time! This
naked ascetic Kalaramutthaka, whom you regard as a true
Arahant, will before long be living clothed and married, sub-
sisting on boiled rice and sour milk. He will go beyond all the
shrines of Vesali, and will die having entirely lost his reputa-
tion." And indeed all this came about.

1.14. 'Then Sunakkhatta, having heard what had happened,
came to me. . .And I said: "Well, Sunakkhatta, what do you
think? Has what I told you about Kalaramutthaka come about,
or not? . . .Has a miracle been performed or not?" . . . [12] And at
my words Sunakkhatta left this Dhamma and discipline like
one condemned to hell.

1.15. 'Once, Bhaggava, I was staying at Vesali in the Gabled
Hall in the Great Forest. And at that time there was a naked
ascetic living in Vesali called Patikaputta, who enjoyed great
gains and fame in the Vajjian capital. And he made this
declaration in the assembly of Vesali: "The ascetic Gotama
claims to be a man of wisdom, and I make the same claim. It
is right that a man of wisdom should show it by performing

yjb Patika Sutta: Sutta 24 iii 16

miracles. If the ascetic Gotama will come half-way to meet me,
I will do likewise. Then we could both work i miracles, and if
the ascetic Gotama performs one miracle, I will\perform two. If
he performs two, I will perform [13] four. And if he performs
four, I will perform eight. However many miracles the ascetic
Gotama performs, I will perform twice as many!”

1.16. 'Then Sunakkhatta came to me, saluted me, sat down
to one side, and told me what Patikaputta had said. I said:
"Sunakkhatta, that naked ascetic Patikaputta is not capable of
meeting me face to face unless he takes back his words, aban-
dons that thpught, ancl gives up that view. And if he thinks
otherwise, his head will split in pieces.” 745

1.17. '"Lord, let the Blessed Lord have a care what he says,
let the Well-Farer have a care what he says!" [14] "What do
you mean by saying that to me?" "Lord, the Blessed Lord
might make an absolute statement about Patikaputta's coming.
But he might come in some altered shape, and thus falsify the
Blessed Lord's words!"

1.18. ' "But, Sunakkhatta, would the Tathagata make any state-
ment that was ambiguous?" "Lord, does the Blessed Lord
know by his own mind what would happen to Patikaputta?
Or has some deva told the Tathagata?" "Sunakkhatta, I know
it by my own mind, and I have also been told by a deva. [15]
For Ajita, the general of the Licchavis, died the other day and
has been reborn in the company of the Thirty-Three Gods. He
came to see me and told me: 'Lord, Patikaputta the naked
ascetic is an impudent liar! He declared in the Vajjian capital:
"Ajita, the general of the Licchavis, has been reborn in the
great hell!" But I have not been reborn in the great hell, but in
the company of the Thirty-Three Gods. He is an impudent
liar. . Thus, Sunakkhatta, I know what I have said by my
own mind, but I have also been told by a deva. And now,
Sunakkhatta, I will go into Vesali for alms. On my return, after
I have eaten, I will go for my midday rest to Patikaputta's
park. You may tell him whatever you wish." [16]

1.19. 'Then, having dressed, I took my robe and bowl and
went into Vesali for alms. On my return I went to Patikaputta's
park for my midday rest. Meanwhile .Sunakkhatta rushed into
Vesali and declared to all the prominent Licchavis: "Friends,

iii 19 The Charlatan 377

the Blessed Lord has gone into Vesali for alms, and after that
he has gone for his midday rest to Patikaputta's park. Come
along, friends, come along! the two great ascetics are going to
work miracles!" And all the prominent Licchavis thought:
"The two great ascetics are going to work miracles! Let us go
along!" And he went to the distinguished and wealthy Brah-
mins and householders, and to the ascetics and Brahmins of
various schools, and told them the same thing, and they too
thought: "Let us go along!" [17] And so all these people came
along to Patikaputta's park, hundreds and thousands of them.

1.20. 'And Patikaputta heard that all these people had come
to his park, and that the ascetic Gotama had gone there for his
midday rest. And at the news he was overcome with fear and
trembling, and his hair stood on end. And thus terrified and
trembling, his hair standing on end, he made for the Tinduka
lodging of the wanderers. 746 When the assembled company
heard that he had gone to the Tinduka lodging, they instruct-
ed a man to go there to Patikaputta and say to him: "Friend
Patikaputta, come along! All these people have come to your
park, and the ascetic Gotama has gone there for his midday
rest. Because you declared to the assembly at Vesali: "The
ascetic Gotama claims to be a man of wisdom, and I make the
same claim. . .(as verse 15). [18] However many miracles he
performs, I will perform twice as many!' So now come half-
way: the ascetic Gotama has already come half-way to meet
you, and is sitting for his midday rest in Your Reverence's
park."

1.21. "The man went and delivered the message, and on
hearing it Patikaputta said: "I'm coming, friend, [19] coming!"
but, wriggle as he might, he could not get up from his seat.
Then the man said: "What's the matter with you, friend Pati-
kaputta? Is your bottom stuck to the seat, or is the seat stuck
to your bottom? You keep saying: 'I'm coming, friend. I'm
coming!', but you only wriggle and can't get up from your
seat." And even at these words, Patikaputta still wriggled
about, but could not rise.

1.22. 'And when that man realised that Patikaputta could
not help himself, he went back to the assembly and reported
the situation. And then I said to them: "Patikaputta the naked

378 Patika Sutta: Sutta 24 iii 23

ascetic is not capable of meeting me face to face unless he
takes back his words, abandons that thought, and gives up
that view. And if he thinks otherwise, his head will split in
pieces." '

[End of first recitation-section]

2.1. 'Then, Bhaggava, one of the ministers of the Licchavis
rose from his seat and said: "Well, gentlemen, just wait a little
till I [20] I have been to see whether I can bring Patikaputta to
the assembly." So he went to the Tinduka lodging and said to
Patikaputta: "Come along, Patikaputta, it is best for you to
come. All these people have come to your park and the ascetic
Gotama has gone there for his midday rest. If you come, we
will make you the winner and let the ascetic Gotama be
defeated."

2.2. 'And Patikaputta said: "I'm coming, friend. I'm com-
ing", but wriggle as he might, he [21] could not get up from
his seat. . .

2.3. 'So the minister returned to the assembly and reported
on the situation. Then I said: "Patikaputta is not capable of
meeting me . . . Even if the good Licchavis were to think: 'Let
us bind him with thongs and try to drag him with yoked
oxen!' he would burst the thongs. He is not capable of meet-
ing me face to face*. ."[22]

2.4. 'Then Jaliya, a pupil of the wooden-bowl ascetic, 747 rose
from his seat . . . , went to the Tinduka lodging and said to
Patikaputta: "Come along, Patikaputta,. . .if you come, we will
make you the winner and let the ascetic Gotama be defeated."

[23]

2.5. 'And Patikaputta said: "I'm coming, friend. I'm com-
ing!" but wriggle as he might, he could not get up from his
seat. . .

2.6. 'Then, when Jaliya realised the situation, he said: "Pati-
kaputta, once long ago the lion, king of beasts, thought: 'Sup-
pose I were to make my lair near a certain jungle. Then I could
emerge in the evening, yawn, survey the four quarters, roar

iii 25 The Charlatan 379

my lion's roar three times, and then make for the cattle-pasture.
I could then pick out the very best of the herd for my kill and,
having had a good feast of tender meat, return to my lair.'
And he did accordingly. [24]

2.7. '"Now there was an old jackal who had grown fat on
the lion's leavings, and he was proud and strong. And he
thought: 'What difference is there between me and the lion,
king of beasts? Suppose I were to make my lair near the
jungle . . . ' So he chose a lair accordingly and emerging in the
evening, he surveyed the four quarters, and then thought:
'Now I will roar a lion's roar three times', — and he gave out
the howl of his kind, a jackal howl. For what has the wretched
howl of a jackal in common with a lion's roar? In just the same
way, Patikaputta, you live off the achievements of the Well-
Farer and feed on the Well-Farer's leavings, imagining you
can set yourself up beside the Tathagatas, Arahants and fully-
enlightened Buddhas. But what have wretched Patikaputtas in
common with them?"

2.8. 'Then, being unable even with the aid of this parable to
get Patikaputta to rise from his seat, Jaliya uttered this verse:
[25]

"Thinking himself a lion, the jackal says:

'I'm the king of beasts', and tries to roar
A lion's roar, but only howls instead.

Lion is lion and jackal jackal still.

In just the same way, Patikaputta, you are living off the
achievements of the Well-Farer ..."

2.9. 'And, being unable even with the aid of this parable to
get Patikaputta to rise from his seat, Jaliya uttered this verse:

"Following another's tracks, and fed
On scraps, his jackal-nature he forgets,

Thinking: 'I'm a tiger', tries to roar
A mighty roar, but only howls instead.

Lion is lion and jackal's jackal still.

In just the same way, Patikaputta, you are living off the
achievements of the Well-Farer. . ."

380 Patika Sutta: Sutta 24 iii 28

2.10. 'And, being unable even with this [26] parable to get
Patikaputta to rise from his seat, Jaliya uttered this verse:

"Gorged on frogs and mice from threshing-floors.

And corpses cast aside in charnel-grounds.

In lonely forests wild the jackal thinks:

Tm the king of blasts', and tries to roar
A lion's roar, but only howls instead.

Lion is lion and jackal's jackal still.

In just the same way, Patikaputta, you are living off the
achievements of the Well-Farer, feeding on the Well-Farer's
leavings, imagine you can set yourself up beside the Tathaga-
tas, Arahants and full-enlightened Buddhas. But what have
wretched Patikaputtas in common with them?"

2.11. 'Then, being unable even with this parable to get Pati-
kaputta to rise from his seat, Jaliya returned to the assembly
and reported on the situation.

2.12. 'Then I said: "Patikaputtas is not capable of meeting
me face to face unless he takes back his words, abandons that
thought and gives up that view. . .Even if the good Licchavis
were to think: 'Let us bind him with thongs and try tp drag
him here with yoked oxen', [27] he would burst the thongs. He
is not capable of meeting me face to face. . .If he thinks other-
wise, his head will split in pieces."

2.13. 'Then, Bhaggava, I instructed, inspired, fired and de-
lighted that assembly with a talk on Dhamma. And having
thereby delivered that company from the great bondage, 748
thus rescuing eighty-four thousand beings from the great path
of peril, I entered into the fire-element 749 and rose into the air
to the height of seven palm-trees, and projecting a beam for
the height of another seven so that it blazed and shed fra-
grance, I then reappeared in the Gabled Hall in the Great
Forest. 750

'And there Sunakkhatta came to me, saluted me and sat
down to one side. I said: "What do you think, Sunakkhatta?
Has what I told you about Patikaputta come about, or not?" "It
has. Lord." "And has a miracle been performed, or not?" "It has,
Lord." "Well then, you foolish man, do you still say to me after
I have performed such a [28] miracle: 'Well, Lord, you have not

iii 31 The Charlatan 381

performed any miracles'? Consider, you foolish man, how far
the fault is yours." And, Bhaggava, at my words Sunakkhatta
left this Dhamma and discipline like one condemned to hell.

2.14. 'Bhaggava, I know the first beginning of things, 751 and
I know not only that, but what surpasses it in value. 752 And I
am not under the sway of what I know, and not being under
its sway I have come to know for myself that quenching, 753 by
the realisation of which the Tathagata cannot fall into perilous
paths. 754 There are, Bhaggava, some ascetics and Brahmins
who declare as their doctrine that all things began with the
creation by a god, 755 or Brahma. I have gone to them and said:
"Reverend sirs, is it true that you declare that all things began
with the creation by a god, or Brahma?" "Yes", they replied.
Then I asked: "In that case, how do the reverend teachers
declare that this came about?" But they could not give an
answer, and so they asked me in return. And I replied:

2.15. — 17. ' "There comes a time, friends, sooner or later after a
long period, when this world contracts . . . Beings are horn in the
Abhassara Brahma world and stay there a long time. When this
world expands, one being falls from there and arises in an empty
Brahma palace. He longs for company, other beings appear, and
he and they believe he created them ( Sutta 1, verses 2.2—6). [29—
30] That, Reverend Sirs, is how it comes about that you teach
that all things began with the creation by a god, or Brahma."
And they said: "We have heard this. Reverend Gotama, as you
have explained." But I know the first beginning of things. . .
and not being under the sway of what I know I have come to
know that quenching by the realisation of which the Tatha-
gata cannot fall into perilous Ways.

2.18. "There are some ascetics and Brahmins who declare
that the beginning of things was due to corruption by plea-
sure. I went to them and asked them if this was their view.
"Yes", they replied. [31] I asked them how this came about,
and when they could not explain, I said: "There are, friends,
certain devas called Corrupted by Pleasure. They spend an
excessive amount of time addicted to merriment . . . their mind-
fulness lapses, and they fall away ( Sutta 1, verses 2.7—9). That,
[32] Reverend Sirs, is how it comes about that you teach that
the beginning of things was due to corruption by pleasure." And

382 Patika Sutta: Suita 24 iii 34

they said: “We have heard this, Reverend Gotama, as you
have explained/'

2.19. 'There are some ascetics and Brahmins who declare
that the beginning of things was due to corruption of mind. I
went to them and asked them if this y/as their view. “Yes",
they replied. I asked them how this came about, and when
they could not explain, I said: “There are, friends, certain
devas called Corrupted in Mind. They spend an excessive
amount of time regarding each other with envy . . . their minds
become corrupted, and they fall away ( Sutta 1, verses 2.10—13). [33]
That, Reverend Sirs, is how it comes about that you teach that
the beginning of things was due to corruption of mind." And
they said: “We have heard this, Reverend Gotama, as you
have explained."

2.20. "There are, Bhaggava, some ascetics and Brahmins who
declare that the beginning of things was due to chance. I went
to them and asked them if this was their view. “Yes", they
replied. I asked them how this came about, and when they
could not explain, I said: “There are, friends, certain devas
called Unconscious. As soon as a perception arises in them,
those devas fall from that realm. . .remembering nothing (Sutta,
1, verse 2.31 ) they think: 'Now from non-being I have been
brought to being.' [34] That, Reverend Sirs, is how it comes
about that you teach that the beginning of things was due to
chance." And they said: “We have heard this. Reverend Go-
tama, as you have Explained." But I know the first beginning
of things, and I know not only that, but what surpasses it in
value. And I am not under the sway of what I know, and not
being under its sway I have come to know for myself that
quenching, by the realisation of which the Tathagata cannot
fall into perilous paths.

2.21. 'And I, Bhaggava, who teach this and declare this am
wrongly, vainly, lyingly and falsely accused by some ascetics
and Brahmins who say: "The ascetic Gotama is on the wrong
track, 756 and so are his monks. He has declared that whoever
has attained to the stage of deliverance called 'the Beautiful' 757
finds everything repulsive." But I do not say this. What I say
is that whenever anyone has attained to the stage of deliver-
ance called “the Beautiful", he knows that it is beautiful.'

iii 35 The Charlatan 383

'Indeed, Lord, they are on the wrong track themselves who
accuse the Lord and his monks of error.- I am so delighted
with the Lord [35] that I think the Lord is able to teach me to
attain and remain in the deliverance called “the Beautiful".'

'It is hard for you, Bhaggava, holding different views, being
of different inclinations and subject to different influences,
following a different discipline and having had a different
teacher, to attain and remain in the deliverance called “the
Beautiful". You must strive hard, putting your trust in me,
Bhaggava.'

'Lord, even if it is hard for me to attain and remain in the
deliverance called “the Beautiful", still I will place my trust in
the Lord.' 758

Thus the Lord spoke, and Bhaggava the wanderer was de-
lighted and rejoiced at the Lord's words.

25 Udumbarika-Sihandda Sutta:
The Great Lion's Roar to the
Udumbarikans

[36] 1. Thus have I heard. Once the Lord was staying in Raja-
gaha at the Vultures' Peak. And at that time the wanderer
Nigrodha 759 ' was staying at the Udumbarika lodging 760 for
wanderers, with a large company of some three thousand
wanderers. And one morning early, the householder San-
dhana came to Rajagaha in order to see the Lord. Then he
thought: Tt is not the proper time to see the Blessed Lord, he
is in retreat; it is not the proper time to see the meditating
monks, they are in retreat. Perhaps I should go to the Udum-
barika lodging for Wanderers and call on Nigrodha/ And he
did so.

2. And just then Nigrodha was sitting in the midst of a
large crowd of wanderers who were all shouting and scream-
ing and making a great clamour, and indulging in various
kinds of unedifying conversation 761 about kings, [37] robbers,
ministers, armies, dangers, war, food, drink, clothes, beds,
garlands, perfumes, relatives, carriages, villages, towns and
cities, countries, women, heroes, street- and well-gossip, talk
of the departed, desultory chat, speculation about land and
sea, talk of being and non-being.

3. Then Nigrodha saw Sandhana approaching from a dis-
tance, and he called his followers to order, saying: 'Be quiet,
gentlemen, don't make a noise, gentlemen! The householder
Sandhana, a follower of the ascetic Gotama, is approaching.
He is one of the number of white-robed householder followers
of the ascetic Gotama in Rajagaha. And these good folk are
fond of quiet, they are taught to be quiet and speak in praise
of quiet. If he sees that this company is quiet, he will most
likely want to come and visit us.' At this the wanderers fell
silent.

4. Then Sandhana approached Nigrodha and exchanged

385

386 Udumbarika-Sihanada Sutta: Sutta 25 iii 39

courtesies with him, and then sat down to one side. Then he
said: 'Reverend sirs, the way the wanderers of another faith
conduct themselves when they come together is one thing: [38]
they make a great clamour and indulge in all manner of
unedifying conversation. . .The Blessed Lord's wayHs diffe-
rent: he seeks a lodging in the forest, in the depths of the
jungle, free from noise, with little sound, far from the mad-
ding crowd, undisturbed by men, well fitted for seclusion.'

5. Then Nigrodha replied: 'Well now, householder, do you
know whom the ascetic Gotama talks to? Whom does he
converse with? From whom does he get his lucidity of wis-
dom? The ascetic Gotama's wisdom is destroyed by the soli-
tary life, he is unused to assemblies, he is no good at conver-
sation, he is right out of touch. Just as bison 762 circling around
keep to the fringes, so it is with the ascetic Gotama. In fact,
householder, if the ascetic Gotama were to come to this as-
sembly, we would baffle him with a single question, we
would knock him over like an empty pot.'

6. Now the Lord, with his divine-ear-faculty, purified and
surpassing human range, heard this exchange between San-
dhana and Nigrodha. And, descending from the Vultures' Peak,
he came to the Peacocks' Feeding Ground beside the Suma-
gadha Tank, and [39] walked up and down there in the open
air. Then Nigrodha caught sight of him, and he called his
company to order, saying: 'Gentlemen, he quiet, be less noisy!

The ascetic Gotama is walking up and down beside the Suma-
gadha Tank. He is fond of quiet, he speaks in praise of quiet.

If he sees that this company is quiet, he will most likely want
to come and visit us. If he does so, we will put this question
to him: "Lord, what is this doctrine in which the Blessed Lord
trains his disciples, and which those disciples whom he has
so trained as to benefit from it recognise as their principal f

support, and the perfection of the holy life?"' At this, the 1

wanderers were silent. |

7. Then the Lord approached Nigrodha, and Nigrodha said: *

'Come, Blessed Lord, welcome, Blessed Lord! At last the Blessed ^

Lord has gone out of his way to come here. Be seated. Lord, a

seat is prepared.' The Lord sat down on the prepared seat, /

and Nigrodha took a low stool and sat down to one side. Then ■■

iii 42 The Great Lion's Roar to the Udumbarikans 387

the Lord said to him: 'Nigrodha, what was the subject of your
conversation just now? What talk have I interrupted?' Nigrod-
ha replied: 'Lord, we saw the Blessed Lord walking up and
down at the Peacocks' Feeding Ground by the Sumagadha
Tank, [40] and we thought: "If the ascetic Gotama were to
come here we could ask him this question: Lord, what is this
doctrine in which the Blessed Lord trains his disciples, and
which those disciples whom he has so trained as to benefit
from it recognise as their principal support, and the perfection
of the holy life?"'

'Nigrodha, it is hard for you, holding different views, being
of different inclinations and subject to different influences,
following a different teacher, to understand the doctrine which
I teach my disciples . . . Come on then, Nigrodha, ask me about
your own teaching, about your extreme austerity. How are the
conditions of austerity and self-mortification fulfilled, and
how are they not fulfilled?'

At this the wanderers made a great commotion and noise,
exclaiming: 'It is wonderful, it is marvellous how great are the
powers of the ascetic Gotama in holding back with his own
theories and in inviting others to discuss theirs!'

8. Silencing them, Nigrodha said: 'Lord, we teach the higher
austerities, we regard them as essential, we adhere to them.
Such being the case, what constitutes their fulfilment or non-
fulfilment?'

'Suppose, Nigrodha, a self-mortifier goes naked, uses no
polite restraints, licks his hands, does not come or stand still
when requested. [41] He does not accept food out of the pot or
pan. . .(as Sutta 8, verse 14). He wears coarse hemp or mixed
material, shrouds from corpses, rags from the dust-heap. . .He
is a plucker-out of hair and beard, devoted [42] to this practice;
he is a covered-thorn man, making his bed on them, sleeping
alone in a garment of wet mud, living in the open air, accep-
ting whatever seat is offered, one who drinks no water and is
addicted to the practice, or he dwells intent on the practice of
going to bathe three times before evening. What do you
think, Nigrodha, is the higher austerity thereby fulfilled, or
not?' 'Indeed, Lord, it is fulfilled.' 'But, Nigrodha, I maintain
that this higher austerity can be faulted in various ways.'

388 Udumbarika-Sihanada Sutta: Sutta 25 iii 44

9. 'In what way. Lord, do you maintain that it can be fault-
ed?' 'Take the case, Nigrodha, of a self-mortifier who practises
a certain austerity. As a result, he is pleased and satisfied at
having attained his end. And this is a fault in that self-morti-
fier. Or else in so doing he elevates himself and disparages
others. And this is a fault in that self-mortifier. Or else he has
become intoxicated with conceit, infatuated and therefore care-
less. And this [43] is a fault in that self-mortifier.

10. 'Again, a self-mortifier practises a certain austerity, and
this brings him gains, honours and fame. As a result, he is
pleased and satisfied at having attained his end. . .Or else he
elevates himself and disparages others. . .Or else he becomes
intoxicated with conceit, infatuated and therefore careless.
And this is a fault in that self-mortifier. Again, a self-mortifier
practises a certain austerity, and he divides his food into two
heaps, saying: "This suits me, that doesn't suit me!" And
what does not suit him he eagerly rejects, while what suits
him he eats up greedily, recklessly and passionately, not see-
ing the peril, with no thought for the consequences. And this
is a fault in that self-mortifier. [44] Again, a self-mortifier
practises a certain austerity for the sake of gains, honours and
fame, thinking: "Kings and their ministers will honour me,
Khattiyas and Brahmins and householders, and religious tea-
chers." And this is a fault in that self-mortifier.

11. 'Again, a self-mortifier disparages some ascetic or Brah-
min, saying: "See Ifow he lives in abundance, eating all sorts
of things! Whether propagated from roots, from stems, from
joings, from cuttings or fifthly from seeds, 763 he chews them
all up with that thunderbolt of a jaw of his, and they call him
an ascetic!" And this is a fault in that self-mortifier. Or he sees
another ascetic or Brahmin being made much of by families,
being honoured and respected and worshipped, and he thinks:
"They make much of that rich-liver, they honour him, respect
him and worship him, whereas I who am a real ascetic and
self-mortifier get no such treatment!" Thus he is envious and
jealous because of those householders. And this is a fault in
that self-mortifier.

'Again, a self-mortifier sits in a prominent position. And
this is a fault in that self-mortifier. Or he goes round ostenta-

iii 48 The Great Lion's Roar to the Udumbarikans 389

tiously 764 among the families, as if to say: "See, this is my way
of renunciation!" And this is a fault in that self-mortifier. [45]
Or he behaves in an underhand way. On being asked: "Do
you approve of this?" although he does not approve he says: "I
do", or although he does approve he says: "I do not." In this
way he becomes a conscious liar. And this is a fault in that
self-mortifier.

12. 'Again, a self-mortifier, when the Tathagata or a disciple
of the Tathagata presents the Dhamma in a way that should
command his assent, withholds that assent. And this is a fault
in that self-mortifier. Or he is angry and bad-tempered. And
this is a fault in that self-mortifier. Or he is mean and spiteful,
envious and jealous, crafty and deceitful, obstinate and proud,
with evil desires and under their sway, with wrong views and
given to extremist opinions; he is tainted with worldliness,
holding on firmly, unwilling to give up. And this is a fault in
that self-mortifier. What do you think, Nigrodha? Are these
things faults in the higher austerity, or not?' 'Certainly they
are. Lord. It could happen that a single self-mortifier was
possessed of all these faults, not to speak of just one or the
other.'

13. — 14. 'Now, Nigrodha, take the case of a certain self-mor-
tifier who practises a certain austerity. As a result, he is not
pleased and satisfied at having attained his end. This being
so, [46] in this respect he is purified. Again, he does not
elevate himself and disparage others . . . ( similarly with all exam-
ples in 10—11). [47] Thus he does not become a conscious liar.
In this respect he is purified.

15. 'Again, a self-mortifier, when the Tathagata or a disciple
of the Tathagata presents the Dhamma in a way that should
command his assent, gives his assent. In this respect he is
purified. And he is not angry or bad-tempered. In this respect
he is purified. And he is not mean and spiteful, envious and
jealous, crafty and deceitful, obstinate and [48] proud, he is
without evil desires and not under their sway, without wrong
views and not given to extremist opinions, he is not tainted
with worldliness, does not hold on firmly and is not unwilling
to give up. In this respect he is purified. What do you think,
Nigrodha? Is the higher austerity purified by these things, or

390 Udumbarika-Sihanada Sutta: Sutta 25 iii 49

not?' 'Certainly it is. Lord, it attains its peak there, penetrating
to the pith/ 'No, Nigrodha, it does not attain its peak there,
penetrating to the pith. It has only reached the outer bark.' 765

16. 'Well then. Lord, how does austerity attain its peak,
penetrating to the pith? It would be good if the Blessed Lord
were to cause my austerity to attain its peak, to penetrate to
the pith.'

'Nigrodha, take the case of a self-mortifier who observes the
fourfold restraint. And what is this? Here, a self-mortifier does
not harm a living being, does not cause^a living being to be
harmed, does not approve of such harming; [49] he does not
take what is not given, or cause it to be taken, or approve of
such taking; he does not tell a lie, or cause a lie to be told, or
approve of such lying; he does not crave for sense-pleasures, 766
cause others to do so, or approve of such craving. In this way,
a self-mortifier observes the fourfold restraint. And through
this restraint, through making this his austerity, he takes an
upward course and does not fall back into lower things.

'Then he finds a solitary lodging, at the root of a forest tree, in
a mountain cave or gorge, a charnel-ground, a jungle-thicket,
or in the open air on a heap of straw. Then, having eaten after
his return from the alms-round, he sits down cross-legged,
holding his body erect, having established mindfulness before
him. 767 Abandoning hankering for the world, he dwells with a
mind freed from such hankering, and his mind is purified of
it. Abandoning ill-will and hatred, he dwells with a mind
freed from them, and by compassionate love for the welfare of
all living beings, his mind is purified of them. Abandoning
sloth-and-torpor, ... by the perception of light, 768 mindful and
clearly aware, his mind is purified of sloth-and-torpor. Aban-
doning worry-and-flurry, . . . and with an inwardly calmed heart
his mind 769 is purified of worry-and-flurry. Abandoning doubt,
he dwells with doubt left behind, without uncertainty as to
what things are wholesome, his mind purified of doubt.

17. 'Having abandoned these five hindrances, and in order
to weaken by insight the defilements 770 of mind, he dwells,
letting his mind, filled with loving-kindness, pervade one
quarter, then a second, then a third, then a fourth. And so he
continues to pervade the whole wide world, above, below.

iii 52 The Great Lion's Roar to the Udumbarikans 391

across and everywhere with a mind filled with loving-kind-
ness, extensive, [50] developed, 771 measureless, free from hatred
and ill-will. And he dwells, letting his mind, filled with com-
passion, . . . with sympathetic joy, . . . with equanimity, per-
vade one quarter, . . . extensive, developed, measureless, free
from hatred and ill-will. What do you think, Nigrodha? Is the
higher austerity purified by these things, or not?' 'Certainly it
is. Lord. It attains its peak there, penetrating to the pith.' 'No,
Nigrodha, it does not attain its peak there. It has only pene-
trated to the inner bark.' 772

18. 'Well then. Lord, how does austerity attain its peak,
penetrating to the pith? It would be good if the Blessed Lord
were to cause my austerity to attain its peak, to penetrate to
the pith.'

'Nigrodha, take the case of a self-mortifier who observes the
fourfold restraint. . .(as verses 16— 17), free from hatred and
ill-will. He recalls various past lives . . . There my name was so-
and-so,. . .my caste was so-and-so ... (as Sutta 1, verse 1.31).
I experienced such-and-such pleasant and painful conditions
. . .Having passed from there, I arose there. . .[31] Thus he
remembers various past lives, their conditions and details.
What do you think, Nigrodha? Is the higher austerity purified
by these things, or not?' 'Certainly it is. Lord. It attains its peak
there, penetrating to the pith.' 'No, Nigrodha, it only reaches
the fibres surrounding the pith.' 773

19. 'Well then. Lord, how does austerity reach its peak,
penetrating to the pith? It would be good if the Blessed Lord
were to cause my austerity to attain its peak, to penetrate to
the pith.'

'Well, Nigrodha, take the case of a self-mortifier who ob-
serves the fourfold restraint . . . , free from hatred and ill-will . . .
Thus he [52] remembers various past lives, their conditions
and details. And then, with the purified divine eye, he sees
beings passing away and arising: base and noble, well favour-
ed and ill-favoured, to happy and unhappy destinations as
kamma directs them. What do you think, Nigrodha? Is the
higher austerity purified by these things, or not?' 'Certainly it
is. Lord. It attains its peak there, penetrating to the pith.' 774

'So indeed it is, Nigrodha, that austerity is so purified as to

392 Udumbarika-Sihanada Sutta : Sutta 25 iii 34

reach its peak and penetrate to the pith. And so, Nigrodha,
when you ask: "What, Lord, is this doctrine in which the
Blessed Lord trains his disciples, and which those disciples
whom he has so trained as to benefit from it recognise as their
principal support, and the perfection of the holy life?" I say
that it is by something more far-reachingand excellent that I
train them, through which they . . . recognise as their principal
support, and the perfection of the holy life.'

At this the wanderers made a great commotion and noise,
exclaiming: 'We and our teacher are ruined! We know of
nothing higher or more far-reaching than our teaching!' [53]

20. And when the householder Sandhana realised: 'These
wanderers of other views are actually listening and attending
to the Lord's words, and inclining their minds to the higher
wisdom, he said to Nigrodha: 'Reverend Nigrodha, you said
to me: "Come now, householder, do you know whom the
ascetic Gotama talks to? . . . His wisdom is destroyed by the
solitary life, he is no good at conversation, he is right out of
touch . . ." So now that the Blessed Lord has come here, why
don't you baffle him with a single question and knock him
over like an empty pot?' And at these words Nigrodha was
silent and upset, his shoulders drooped, he hung his head
and sat there downcast and bewildered.

21. Seeing the state he was in, the Lord said: 'Is it true,
Nigrodha, that you said that?' [54] 'Lord, it is true that I said
that, foolishly, mistakenly, and wickedly.' 'What do you think,
Nigrodha? Have you ever heard it said by wanderers who
were aged, venerable, the teachers of teachers, that those who
in the past were Arahants, fully-enlightened Buddhas used to
talk, when they came together, by shouting and screaming
and making a great clamour, and indulging in unedifying
conversation . . . the way you and your teachers do? Or did
they not say rather that those Blessed Ones sought lodging in
the forest, in the depths of the jungle, free from noise, with
little sound, far from the madding crowd, undisturbed by
men, well-fitted for seclusion, just as I do now?' 'Lord, I have
heard it said that those who were Arahants, fully-enlightened
Buddhas did not indulge in loud talk . . . but sought lodging in
the forest,. . .just as the Blessed Lord d°es now.'

iii 36 The Great Lion's Roar to the Udumbarikans 393

'Nigrodha, you are an intelligent man of mature years. Did
it never occur to you to think: "The Blessed Lord is enlighten-
ed and teaches a doctrine of enlightenment, he is self-restrain-
ed and teaches a doctrine of self-restraint, he is calm and
teaches a doctrine of calm. He has gone beyond [53] and
teaches a doctrine of going beyond, he has gained Nibbana
and teaches a doctrine for the gaining of Nibbana"?'

22. At this, Nigrodha said to the Lord: 'Transgression over-
came me. Lord! Foolish, blind and evil as I was, that I spoke
thus of the Lord. May the Lord accept my confession of this
fault, that I may restrain myself in future!' 775 'Indeed, Nigro-
dha, transgression overcame you when, through folly, blind-
ness and evil you spoke thus of me. But since you recognise
the nature of your transgression and make amends as is right,
we accept your confession. For, Nigrodha, it is a mark of
progress in the discipline of the Noble Ones, if anyone rec-
ognises the nature of his transgression and makes amends as
is right, restraining himself for the future.

'But, Nigrodha, I tell you this: Let an intelligent man come
to me who is sincere, honest and straightforward, and I will
instruct him, I will teach him Dhamma. If he practises what
he is taught, then within seven years he will attain in this life
to that unequalled holy life and goal, for the sake of which
young men of good family go forth from the household life
into homelessness, by his own knowledge and realisation,
and he will abide therein. Let alone seven years — in six
years, five, four, three, two years, one year, . . . seven months,
six months, [56] five, four, three, two months, one month, half
a month. Let alone half a month — in seven days he can gain
that goal. 776

23. 'Nigrodha, you may think: "The ascetic Gotama says
this in order to get disciples." But you should not regard it
like that. Let him who is your teacher remain your teacher. 777
Or you may think: "He wants us to abandon our rules." But
you should not regard it like that. Let your rules remain as
they are. Or you may think: "He wants us to abandon our
way of life." But you should not regard it like that. Let your
way of life remain as it was. Or you may think: "He wants to
establish us in the doing of things that according to our

394 Udumbarika-SThanada Sutta: Sutta 25- iii 57

teaching are wrong, and are so considered among us." But
you should not regard it like that. Let those things you con-
sider wrong continue to be so considered. Or you may think:
"He wants to draw us away from things that according to our
teaching are good, and are so considered among us." But you
should not regard it like that. Let whatever you consider right
continue to be so considered. Nigrodha, I do not speak for
any of these reasons . . . [57]

'There are, Nigrodha, unwholesome things that have not
been abandoned, tainted, conducive to rebirth, 778 fearful, pro-
ductive of painful results in the future, associated with birth,
decay and death. It is for the abandonment of these things
that I teach Dhamma. If you practise accordingly, these tainted
things will be abandoned, and the things that make for puri-
fication will develop and grow, and you will all attain to and
dwell, in this very life, by your own insight and realisation, in
the fullness of perfected wisdom/

24. At these words the wanderers sat silent and upset, their
shoulders drooped, they hung their heads and sat there down-
cast and bewildered, so possessed were their minds by Mara. 779
Then the Lord said: 'Every one of these foolish men is pos-
sessed by the evil one, so that not a single one of them thinks:
"Let us now follow the holy life proclaimed by the ascetic
Gotama, that we may learn it — for what do seven days mas-
ter?" '

Then the Lord, having uttered his lion's roar in the Udum-
barika park, rose up in the air and alighted on the Vultures'
Peak. And the householder Sandhana also returned to Rajaga-
ha. 780

26 Cakkavatti-SThanada Sutta:
The Lion's Roar on the Turning of
the Wheel

[58] 1 . Thus have I heard . 781 Once the Lord was staying
among the Magadhans at Matula. Then he said: 'Monks!'
'Lord', they replied, and the Lord said:

'Monks, be islands unto yourselves, be a refuge unto your-
selves with no other refuge. Let the Dhamma be your island,
let the Dhamma be your refuge, with no other refuge. 782 And
how does a monk dwell as an island unto himself, as a refuge
unto himself with no other refuge, with the Dhamma as his
island, with the Dhamma as his refuge, with no other refuge?
Here, a monk abides contemplating body as body, 783 ardent,
clearly aware and mindful, having put aside hankering and
fretting for the world, he abides contemplating feelings as
feelings, ... he abides contemplating mind as mind,. . .he
abides contemplating mind-objects as mind-objects, ardent,
clearly aware and mindful, having put aside hankering and
fretting for the world.

'Keep to your own preserves, 784 monks, to your ancestral
haunts. 785 If you do so, then Mara will find no lodgement, no
foothold. It is just by the building-up of wholesome states that
this merit increases.

[59] 2. 'Once, monks, there was a wheel-turning monarch
named Dalhanemi, a righteous monarch of the law, conqueror
of the four quarters, who had established the security of his
realm and was possessed of the seven treasures. These are: the
Wheel Treasure, the Elephant Treasure, the Horse Treasure,
the Jewel Treasure, the Woman Treasure, the Householder
Treasurer, and, as seventh, the Counsellor Treasure. He has
more than a thousand sons who are heroes, of heroic stature,
conquerors of the hostile army. He dwells having conquered

395

396 Cakkavatti-SThanada Sutta: Sutta 26 iii 61

this sea-girt land without stick or sword, by the law (as Sutta
3, verse 1.5).

3. "And, after many hundreds and thousands of years, King
Dalhanemi said to a certain man: "My good man, whenever
you see that the sacred Wheel-Treasure has slipped from its
position, report it to me." "Yes, sire^,,.the man replied. And
after many hundreds and thousands of years the man saw that
the sacred Wheel-Treasure had slipped from its position. See-
ing this, he reported the fact to the King. Then King Dalhane-
mi sent for his eldest son, the crown prince, and said: "My
son, the sacred Wheel-Treasure has slipped from its position.
And I have heard say that when this happens to a wheel-
turning monarch, he has not much longer to live. I have had
my fill [60] of human pleasures, now is the time to seek
heavenly pleasures. You, my son, take over control of this
ocean-bounded land. I will shave off my hair and beard, don
yellow robes, and go forth from the household life into home-
lessness." And, having installed his eldest son in due form as
king. King Dalhanemi shaved off his hair and beard, donned
yellow robes, and went forth from the household life into
homelessness. And, seven days after the royal sage had gone
forth, the sacred Wheel-Treasure vanished.

4. 'Then a certain man came to the anointed Khattiya King
and said: "Sire, you should know that the sacred Wheel-Trea-
sure has disappeared." At this the King was grieved and felt
sad. He went to the* royal sage and told him the news. And
the royal sage said to him: "My son, you should not grieve or
feel sad at the disappearance of the Wheel-Treasure. The
Wheel-T reasure is not an heirloom from your fathers. But
now, my son, you must turn yourself into an Ariyan wheel-
turner. 786 And then it may come about that, if you perform
the duties of an Ariyan wheel-turning monarch, on the fast-
day of the fifteenth, 787 when you have washed your head and
gone up to the verandah on top of your palace for the fast-
day, the sacred Wheel-Treasure will appear to you, thousand-
spoked, complete with felloe, hub and all appurtenances."

[61] 3. '"But what, sire, is the duty of an Ariyan wheel- turn-
ing monarch?" "It is this, my son: Yourself depending on the
Dhamma, honouring it, revering it, cherishing it, doing hom-

iii 62 The Lion's Roar on the Turning of the Wheel 397

age to it and venerating it, having the Dhamma as your badge
and banner, acknowledging the Dhamma as your master, you
should establish guard, ward and protection according to
Dhamma for your own household, your troops, your nobles
and vassals, for Brahmins and householders, town and coun-
try folk, ascetics and Brahmins, for beasts and birds. 788 Let no
crime 789 prevail in your kingdom, and to those who are in
need, give property. And whatever ascetics and Brahmins in
your kingdom have renounced the life of sensual infatuation
and are devoted to forbearance and gentleness, each one tam-
ing himself, each one calming himself and each one striving
for the end of craving, if from time to time they should come
to you and consult you as to what is wholesome and what is
unwholesome, what is blameworthy and what is blameless,
what is to be followed and what is not to be followed, and
what action will in the long run lead to harm and sorrow, and
what to welfare and happiness, you should listen, and tell
them to avoid evil and do what is good. 790 That, my son, is
the duty of an Ariyan wheel-turning monarch."

'"Yes, sire", said the King, and he performed the duties of
an Ariyan wheel-turning monarch. And as he did so, on the
fast-day of the fifteenth, when he had washed his head and
gone up to the verandah on top of his palace for the fast-day,
the sacred Wheel-Treasure appeared to him, thousand-spoked,
complete with felloe, hub and all appurtenances. Then the
King thought: "I have heard that when a duly anointed [62]
Khattiya king sees such a wheel on the fast-day of the fifteenth,
he will become a wheel-turning monarch. May I become such
a monarch!" 791

6. 'Then, rising from his seat, covering one shoulder with
his robe, the King took a gold vessel in his left hand, sprin-
kled the Wheel with his right hand, and said: "May the noble
Wheel-Treasure turn, may the noble Wheel-Treasure conquer!"
The Wheel turned to the east, and the King followed it with
his fourfold army. And in whatever country the Wheel stop-
ped, the King took up residence with his fourfold army. And
those who opposed him in the eastern region came and said:
"Come, Your Majesty, welcome! We are yours. Your Majesty.
Rule us. Your Majesty." And the King said: "Do not take life.

398 Cakkavatti-SThanada Sutta: Sutta 26 iii 65

Do not take what is not given. Do not commit sexual miscon-
duct. Do not tell lies. Do not drink strong drink. Be moderate
in eating/' 792 And those who had opposed him in the eastern
region became his subjects.

7. 'Then the Wheel turned south, west, and north ... (as
verse 6). Then the Wheel-Treasure, having conquered the
lands from sea to sea, returned to the royal Capital and stopped
before the King's palace as he was trying a case, as if to adorn
the royal palace.

8. 'And a second wheel-turning monarch did likewise, and
a third, a fourth, a fifth, a sixth, and a seventh king also . . ..told
a man to see if the Wheel had slipped from its position (as
verse 3). [64] And seven days after the royal sage had gone
forth the Wheel disappeared.

9. 'Then a man came to the King and said: "Sire, you
should know that the sacred Wheel-Treasure has disappeared."
At this the King was grieved and felt sad. But he did not go to
the royal sage and ask him about the duties of a wheel-
turning monarch. Instead, he ruled the people according toTiis
own ideas, and, being so ruled, the people did not prosper so
well as they had done under the previous kings who had
performed the duties of a wheel-turning monarch. Then the
ministers, counsellors, treasury officials, guards and doorkeep-
ers, and the chanters of mantras came to the King and said:
[65] "Sire, as long as you rule the people according to your
own ideas, and differently from the way they were ruled
before under previous wheel-turning monarchs, the people do
not prosper so well. Sire, there are ministers. . .in your realm,
including ourselves, who have preserved the knowledge of how
a wheel-turning monarch should rule. Ask us. Your Majesty,
and we will tell you!"

10. 'Then the King ordered all the ministers and others to
come together, and he consulted them. And they explained to
him the duties of a wheel-turning monarch. And, having
listened to them, the King established guard and protection,
but he did not give property to the needy, and as a result
poverty became rife. With the spread of poverty, a man took
what was not given, thus committing what was called theft.
They arrested him, and brought him before the King, saying:

iii 68 The Lion's Roar on the Turning of the Wheel 399

"Your Majesty, this man took what was not given, which we
call theft." The King said to him: "Is it true that you took what
was not given — which is called theft?" "It is. Your Majesty."
"Why?" "Your Majesty, I have nothing to live on." [66] Then
the King gave the man some property, saying: "With this, my
good man, you can keep yourself, support your mother and
father, keep a wife and children, carry on a business and
make gifts to ascetics and Brahmins, which will promote your
spiritual welfare and lead to a happy rebirth with pleasant
result in the heavenly sphere." "Very good. Your Majesty",
replied the man.

11. 'And exactly the same thing happened with another
man.

12. 'Then people heard that the King was giving away pro-
perty to those who took what was not given, and they thought:
"Suppose we were to do likewise!" And then another man
took what was not given, and they brought him before the
King. [67] The King asked him why he had done this, and he
replied: "Your Majesty, I have nothing to live on." Then the
King thought: "If I give property to everybody who takes
what is not given, this theft will increase more and more. I
had better make an end of him, finish him off once for all, and
cut his head off." So he commanded his men: "Bind this
man's arms tightly behind him with a strong rope, shave his
head closely, and lead him to the rough sound of a drum
through the streets and squares and out through the southern
gate, and there finish by inflicting the capital penalty and
cutting off his head!" And they did so.

13. 'Hearing about this, people thought: "Now let us get
sharp swords made for us, and then we can take from any-
body what is not given [which is called theft], [68] we will
make an end of them, finish them off once for all and cut off
their heads." So, having procured some sharp swords, they
launched murderous assaults on villages, towns and cities,
and went in for highway-robbery, killing their victims by
cutting off their heads.

14. 'Thus, from the not giving of property to the needy,
poverty became rife, from the growth of poverty, the taking of
what was not given increased, from the increase of theft, the

400 Cakkavatti-SThanada Sutta: Sutta 26 iii 69

use of weapons increased, from the increased use of weapons,
the taking of life increased — and from the increase in the
taking of life, people's life-span decreased, their beauty de-
creased, and as a result of this decrease of life-span and
beauty, the children of those whose life-span had been eighty
thousand years lived for only forty thousand^'

'And a man of the generation that lived for forty thousand
years took what was not given. He was brought before the
King, who asked him: "Is it true that you took what was not
given — what is called theft?" "No, Your Majesty", he replied,
thus telling a deliberate lie.

15. 'Thus, from the not giving of property to the needy,. . .
the taking of life increased, and from the taking of life, lying
increased, [69] from the increase in lying, people's life-span
decreased, their beauty decreased, and as a result, the children
of those whose life-span had been forty thousand years lived
for only twenty thousand.

'And a man of the generation that lived for twenty thousand
years took what was not given. Another man denounced him
to the King, saying: "Sire, such-and-such a man has taken
what was not given", thus speaking evil of another. 793

16. 'Thus, from the not giving of property to the needy,.

the speaking evil of others increased, and in consequence,
people's life-span decreased, their beauty decreased, and as a
result, the children of those whose life-span had been twenty
thousand years lived only for ten thousand.

'And of the generation that lived for ten thousand years,
some were beautiful, and some were ugly. And those who
were ugly, being envious of those who were beautiful, com-
mitted adultery with others' wives.

17. 'Thus, from the not giving of property to the needy, . . .
sexual misconduct increased, and in consequence people's
life-span decreased, their beauty decreased, and as a result,
the children of those whose life-span had been ten thousand
years lived for only five thousand.

'And among the generation whose life-span was five thou-
sand years, two things increased: harsh speech and idle chat-
ter, in consequence of which people's life-span decreased,
their beauty decreased, and as a result, The children of those

iii 72 T/ie Lion’s Roar on the Turning of the Wheel 4 ™

whose life-span had been five thousand years [70] lived some
for ^o-and a-half thousand years, and some for only two

^Xdtmong the generation whose life-span was two-and-a-
half thousand years, covetousness and hatred |
in consequence people's life-span decreased, their beauty de
. and as a result, the children of those whose life-span
had been two-and-a-half thousand years lived for only a thou-

Sa ^Among the generation whose life-span was a * ou5a " d
ve“e opinions 794 increased. . .and as a result, the child-
ren of those whose life-span had been a thousand years lived
for onlv five hundred.

'And among the generation whose life-span was five hun-
dred years, three things increased: incest, excessive greed and
deviant practices 795 . . .and as a result, the children of those
whose life-span had been five hundred years lived, some
two hundred and fifty years, some for only two hundr id .

'And among those whose life-span was two hundred and
fifty years, these things increased: lack of res Pe ct or ™°
and father, for ascetics and Brahmins, and for the head of the

C ^x8 'Thus, from the not giving of property to the needy,.
r 7 i] lack of respect for mother and father, for ascetics and
Brahmins, and for the head of the clan incmased, tmd in -on
sequence people's life-span and beauty decreased, and t
children of those whose life-span had been two-and-a-half

centuries lived for only a hundred years.

Trunks, a time will come when the children of these
people will have a life-span of ten years. And with them, gir s
wTbe marriageable at five yearn old. And with them, these
flavours will disappear: ghee, butter, sesame-oil, molasses and
salt Among them, kudmsa-grain 795 will be the chief food, ,us
as rice and curry are today. And with them, the ten courses of
moral conduct will completely disappear, and the ten courses
of evil will prevail exceedingly: for those of a ten-year li
span there will be no word for "moral", so how can there
be anyone who acts in a moral way? Those people who have
[72] no respect for mother or father, for ascetics and Brahmins,

402 Cakkavatti-Sihanada Sutta: Sutta 26 iii 74

for the head of the clan, will be the ones who enjoy honour
and prestige. Just as it is now the people who-show respect
for mother and father, for ascetics and Brahmins, for the head
of the clan, who are praised and honoured, so it will be with
those who do the opposite.

20. 'Among those of a ten-year life-span no account will be
taken of mother or aunt, of mother's sister-in-law, of teacher's
wife or of one's father's wives and so on — all will be pro-
miscuous in the world like goats and sheep, fowl and pigs,
dogs and jackals. Among them, fierce enmity will prevail one
for another, fierce hatred, fierce anger and thoughts of killing,
mother against child and child against mother, father against
child and child against father, brother against brother, brother
against sister, just as the hunter feels hatred for the beast he
stalks . . . [73]

21. 'And for those of a ten-year life-span, there will come to
be a "sword-interval" 798 of seven days, during which they will
mistake one another for wild beasts. Sharp swords will appear
in their hands and, thinking: "There is a wild beast!" they
will take each other's lives with those swords. But there will
be some beings who will think: "Let us not kill or be killed by
anyone! Let us make for some grassy thickets or jungle-recesses
or clumps of trees, for rivers hard to ford or inaccessible' 1
mountains, and live on roots and fruits of the forest." And
this they will do for seven days. Then, at the end of the seven
days, they will emerge from their hiding-places and rejoice
together of one accord, saying: "Good beings, I see that you
are alive!" And then the thought will occur to those beings:
"It is only because we became addicted to evil ways that we
suffered this loss of our kindred, so let us now do good! What
good things can we do? Let us abstain from the taking of life
— that will be a good practice." And so they will abstain from
the taking of life, and, having undertaken this good thing, will
practise it. And through having undertaken such wholesome
things, they will increase in life-span and beauty. [74] And the
children of those whose life-span was ten years will live for
twenty years.

22. "Then it will occur to those beings: "It is through having
taken to wholesome practices that we have increased in
life-span and beauty, so let us perform still more wholesome

iii 76 The Lion's Roar on the Turning of the Wheel 403

practices. Let us refrain from taking what is not given, from
sexual misconduct, from lying speech, from slander, from harsh
speech, from idle chatter, from covetousness, from ill-will,
from wrong views; let us abstain from three things: incest, ex-
cessive greed, and deviant practices; let us respect our mothers
and fathers, ascetics and Brahmins, and the head of the clan,
and let us persevere in these wholesome actions."

'And so they will do these things, and on account of this
they will increase in life-span and in beauty. The children of
those whose life-span is twenty years will live to be forty,
their children will live to be eighty, their children to be a
hundred and sixty, their children to be three hundred and
twenty, their children to be six hundred and forty; the children
of those whose life-span is six hundred and forty years will
live for two thousand years, their children for four thousand,
their children for eight thousand, and their children for twenty
thousand. The children of those whose life-span is twenty
thousand years will [75] live to be forty thousand, and their
children will attain to eighty thousand years.

23. 'Among the people with an eighty thousand-year life-
span, girls will become marriageable at five hundred. And
such people will know only three kinds of disease: greed,
fasting, and old age. 799 And in the time of those people this
continent of Jambudipa will be powerful and prosperous, and
villages, towns and cities will be but a cock's flight one from
the next. 800 This Jambudipa, like Avici, 801 will be as thick with
people as the jungle is thick with reeds and rushes. At that
time the Varanasi 802 of today will be a royal city called Ketu-
mati, powerful and prosperous, crowded with people and
well-supplied. In Jambudipa there will be eighty-four thou-
sand cities headed by Ketumati as the royal capital.

24. 'And in the time of the people with an eighty thousand-
year life-span, there will arise in the capital city of Ketumati a
king called Sankha, a wheel-turning monarch, a righteous mo-
narch of the law, conqueror of the four quarters . . . (as verse 2).

25. 'And in that time of the people with an eighty thousand-
year life-span, [76] there will arise in the world a Blessed Lord,
an Arahant fully-enlightened Buddha named Metteyya, 803 en-
dowed with wisdom and conduct, a Well-Farer, Knower of the
worlds, incomparable Trainer of men to be tamed. Teacher of

404 Cakkavatti-Sihanada Sutta: Sutta 26 iii 77

gods and humans, enlightened and blessed, just as I am now.
He will thoroughly know by his own super-knowledge, and
prodaim, this universe with its devas and maras and Brahmas,
its ascetics and Brahmins, and this generation with its princes
and people, just as I do now. He will teach the Dhamma,
lovely in its beginning, lovely in its middle, lovely in its
ending, in the spirit and in the letter, and proclaim, just as I
do now, the holy life in its fullness and purity. He will be
attended by a company of thousands of monks, just as I am
attended by a company of hundreds.

26. "Then King Sankha will re-erect the palace once built by
King Maha-Panada 804 and, having lived in it, will give it up
and present it to the ascetics and Brahmins, the beggars, the
wayfarers, the destitute. Then, shaving off hair and beard, he
will don yellow robes and go forth from the household life into
homelessness under the supreme Buddha Metteyya. Having
gone forth, he will remain alone, in seclusion, ardent, eager
and resolute, and before long he will have attained in this
very life, by his own super-knowledge and resolution, [77] that
unequalled goal of the holy life, for the sake of which young
men of good family go forth from the household life into
homelessness, and will abide therein.

27. 'Monks, be islands unto yourselves, be a refuge unto
yourselves with no other refuge. Let the Dhamma be your
island, let the Dhamma be your refuge with no othets^efuge.
And how does a m6nk dwell as an island unto himself . . . ?
Here, a monk abides contemplating body as body, ardent,
clearly aware and mindful, having put aside hankering and
fretting for the world, he abides contemplating feelings as
feelings, ... he abides contemplating mind as mind, ... he
abides contemplating mind-objects as mind-objects, ardent,
clearly aware and mindful, having put aside hankering and
fretting for the world.

28. 'Keep to your own preserves, monks, to your ancestral
haunts. If you do so, your life-span will increase, your beauty
will increase, your happiness will increase, your wealth will
increase, your power will increase.

'And what is length of life for a monk? Here, a monk
develops the road to power which is concentration of inten-

iii 79 The Lion's Roar on the Turning of the Wheel 405

tion accompanied by effort of will, the road to power which is
concentration of energy. . ., the road to power which is con-
centration of consciousness . . . , the road to power which is
concentration of investigation accompanied by effort of will. 805
By frequently practising these four roads to power he can, if
he wishes, live for a full century, 806 or the remaining part of a
century. That is what I call length of life for a monk.

'And what is beauty for a monk? Here, a monk practises
right conduct, is restrained according to the discipline, [78] is
perfect in behaviour and habits, sees danger in the slightest
fault, and trains in the rules of training he has undertaken.
That is beauty for a monk.

'And what is happiness for a monk? Here, a monk, detach-
ed from sense-desires . . . enters the first jhana, ... (os Sutta 22,
verse 21), the second, third, fourth jhana, . . . purified by equa-
nimity and mindfulness. That is happiness for a monk.

'And what is wealth for a monk? Here, a monk, with his
heart filled with loving-kindness, dwells suffusing one quar-
ter, the second, the third, the fourth. Thus he dwells suffusing
the whole world, upwards, downwards, across — everywhere,
always with a mind filled with loving-kindness, abundant,
unbounded, without hate or ill-will. Then, with his heart
filled with compassion, . . . with his heart filled with sym-
pathetic joy, . . . with his heart filled with equanimity, ... he
dwells suffusing the whole world, upwards, dowmwards, across,
everywhere, always with a mind filled with equanimity, abun-
dant, unbounded, without hate or ill-will. 807 That is wealth for
a monk.

'And what is power for a monk? Here, a monk, by the des-
truction of the corruptions, enters into and abides in that cor-
ruptionless liberation of heart and liberation by wisdom which
he has attained, in this very life, by his own super-knowledge
and realisation. That is power for a monk.

'Monks, I do not consider any power 808 so hard to conquer
as the power of Mara. [79] It is just by this building-up of
wholesome states that this merit increases.' 809

Thus the Lord spoke, and the monks were delighted and
rejoiced at his words.

2 7 Agganna Sutta: On Knowledge of
Beginnings

[80] 1. Thus have I heard . 810 Once the Lord was staying at
Savatthi, at the mansion of Migara's mother 811 in the East
Park. And at that time Vasettha and Bharadvaja 812 were living
among the monks, hoping to become monks themselves. And
in the evening, the Lord rose from his secluded meditation
and came out of the mansion, and started walking up and
down in its shade.

2. Vasettha noticed this, and he said to Bharadvaja: Triend
Bharadvaja, the Lord has come out and is walking up and
down. Let us approach him. We might be fortunate enough to
hear a talk on Dhamma from the Lord himself.' 'Yes, indeed',
said Bharadvaja, so they went up to the Lord, saluted him,
and fell into step with him.

3. Then the Lord said to Vasettha: [81] 'Vasettha, 813 you two
are Brahmins bom and bred, and you have gone forth from
the household life into homelessness from Brahmin families.
Do not the Brahmins revile and abuse you?' 'Indeed, Lord, the
Brahmins do revile and abuse us. They don't hold back with
their usual flood of reproaches.' 'Well, Vasettha, what kind of
reproaches do they fling at you?' 'Lord, what the Brahmins
say is this: "The Brahmin caste 814 is the highest caste, other
castes are base; the Brahmin caste is fair, other castes are dark;
Brahmins are purified, non-Brahmins are not, the Brahmins
are the true children of Brahma, 815 bom from his mouth, bom
of Brahma, created by Brahma, heirs of Brahma. And you, you
have deserted the highest class and gone over to the base class
of shaveling petty ascetics, servants, dark fellows bom of Brah-
ma's foot! 816 It's not right, it's not proper for you to mix with
such people!" That is the way the Brahmins abuse us. Lord.'

407

408 Agganna Sutta: Sutta 27 iii 83 i

4. / Then / Vasettha, the Brahmins have forgotten their an-
cient tradition when they say that. Because we can see Brah- ;

min women, the wives of Brahmins, who menstruate and i

become pregnant, [82] have babies and give suck. And yet

these womb-bom Brahmins talk about being bom from Brah- t

ma's mouth, . .These Brahmins misrepresent Brahma, tell lies j

and earn much demerit.

5. 'There are, Vasettha, these four castes: the Khattiyas, the

Brahmins, the merchants and the artisans. 8 ^ 7 And sometimes a
Khattiya takes life, takes what is not given, commits sexual j.

misconduct, tells lies, indulges in slander, harsh speech or idle
chatter, is grasping, malicious, or of wrong views. Thus such

things as are immoral and considered so, blameworthy and
considered so, to be avoided and considered so, ways unbefit- ^

ting an Ariyan and considered so, black with black result 818 1

and blamed by the wise, are sometimes to be found among
the Khattiyas, and the same applies to Brahmins, merchants
and artisans.

6. 'Sometimes, too, a Khattiya refrains from taking life, ... is
not grasping, malicious, or of wrong views. Thus such things

as are moral and considered so, blameless and considered so, j

to be followed and considered so, ways befitting an Ariyan

and considered so, bright with bright results and praised by I

the wise, are sometimes to be found among the Khattiyas, and

[83] likewise among *Brahmins, merchants and artisans. 1

7. 'Now since both dark and bright qualities, which are

blamed and praised by the wise, are scattered indiscriminately
among the four castes, the wise do not recognise the claim
about the Brahmin caste being the highest. Why is that? Be-
cause, Vasettha, anyone from the four castes who becomes a
monk, an Arahant who has destroyed the corruptions, who
has lived the life, done what had to be done, laid down the
burden, 819 reached the highest goal, destroyed the fetter of
becoming, and become emancipated through super-knowledge
— he is proclaimed supreme by virtue of Dhamma and not of
non-Dhamma. |

Dhamma's the best thing for people 1

In this life and the next as well.

iii 84 On Knowledge of Beginnings 409

8. 'This illustration will make clear to you how Dhamma is
best in this world and in the next. King Pasenadi of Kosala
knows: "The ascetic Gotama has gone forth from the neigh-
bouring clan of the Sakyans." Now the Sakyans are vassals of
the King of Kosala. They offer him humble service and salute
him, rise and do him homage and pay him fitting service.
And, just as the Sakyans offer the King humble service . . . , [84]
so likewise does the King offer humble service to the Tathaga-
ta, 820 thinking: "If the ascetic Gotama is well-born, I am ill-
bom; if the ascetic Gotama is strong, I am weak; if the ascetic
Gotama is pleasant to look at, I am ill-favoured; if the ascetic
Gotama is influential, I am of little influence." Now it is be-
cause of honouring the Dhamma, making much of the Dham-
ma, esteeming the Dhamma, doing reverent hornage to the
Dhamma that King Pasenadi does humble service to the
Tathagata and pays him fitting service:

Dhamma's the best thing for people

In this life and the next as well.

9. 'Vasettha, all of you, though of different birth, name, clan
and family, who have gone forth from the household life into
homelessness, if you are asked who you are, should reply:
"We are ascetics, followers of the Sakyan." 821 He whose faith
in the Tathagata is settled, rooted, established, solid, unshake-
able by any ascetic or Brahmin, any deva or mara or Brahma
or anyone in the world, can truly say: "I am a true son of
Blessed Lord, bom of his mouth, bom. of Dhamma, created by
Dhamma, an heir of Dhamma." Why is that? Because, Vasettha,
this designates the Tathagata: "The Body of Dhamma", 822 that
is, "The Body of Brahma", 823 or "Become Dhamma", that is,
"Become Brahma". 824

10. 'There comes a time, Vasettha, when, sooner or later
after a long period, this world contracts. 825 At a time of con-
traction, beings are mostly bom in the Abhassara Brahma
world. And there they dwell, mind-made, feeding on delight,
self-luminous, moving through the air, glorious — and they
stay like that for a very long time. But sooner or later, after a
very long period, this world begins to expand again. At a time
of expansion, the beings from the Abhassara Brahma world,
[85] having passed away from there, are mostly reborn in this

410 Agganna Sutta: Sutta 27 iii 86

world. Here they dwell, mind-made, feeding on delight, self-
luminous, moving through the air, glorious 826 — and they stay
like that for a very long time.

11. 'At that period, Vasettha, there was just one mass of
water, and all was darkness, blinding darkness. Neither moon
nor sun appeared, no constellations or stars appeared, night
and day were not distinguished, nor months and fortnights,
no years or seasons, and no male and female, beings being
reckoned just as beings. 827 And sooner or later, after a very
long period of time, savoury earth 828 spread itself over the
waters where those beings were. It looked just like the skin
that forms itself over hot milk as it cools. It was endowed with
colour, smell and taste. It was the colour of fine ghee or butter,
and it was very sweet, like pure wild honey.

12. "Then some being of a greedy nature said: "I say, what
can this be?" and tasted the savoury earth on its finger. In so
doing, it became taken with the flavour, and craving arose in
it. 829 Then other beings, taking their cue from that one, also
tasted the stuff with their fingers. They too were taken with
the flavour, and craving arose in them. So they set to with
their hands, breaking off pieces of the stuff in order to eat it.
And [86] the result of this was that their self-luminance disap-
peared. And as a result of the disappearance of their self-
luminance, the moon and the sun appeared, night and day
were distinguished, months and fortnights appeared, and the
year and its seasons/ To that extent the world re-evolved

13. / And those beings continued for a very long time feast-
ing on this savoury earth, feeding on it and being nourished
by it. And as they did so, their bodies became coarser, 830 and
a difference in looks developed among them. Some beings
became good-looking, others ugly. And the good-looking ones
despised the others, saying: "We are better-looking than they
are." And because they became arrogant and conceited about
their looks, the savoury earth disappeared. At this they came
together and lamented, crying: "Oh that flavour! Oh that
flavour!" And so nowadays when people say: "Oh that fla-
vour!" when they get something nice, they are repeating an
ancient saying without realising it.

14. 'And then, when the savoury earth had disappeared, [87]
a fungus 831 cropped up, in the manner of a mushroom. It was

I iii 89 On Knowledge of Beginnings 411

[ of a good colour, smell, and taste. It was the colour of fine

] ghee or butter, and it was very sweet, like pure wild honey.

\ And those beings set to and ate the fungus. And this lasted

! for a very long time. And as they continued to feed on the

fungus, so their bodies became coarser still, and the difference
j . in their looks increased still more. And the good-looking ones

despised the others . . . And because they became arrogant and
conceited about their looks, the sweet fungus disappeared.
Next, creepers appeared, shooting up like bamboo . . . , and
j * ’ they too were very sweet, like pure wild honey.

\ 15. 'And those beings set to and fed on those creepers. And

as they did so, their bodies became even coarser, and the
difference in their looks increased still more. . .[88] And they
became still more arrogant, and so the creepers disappeared
\ too. At this they came together and lamented, crying: "Alas,

our creeper's gone! What have we lost!" And so now today
J when people, on being asked why they are upset, say: "Oh,

j. what have we lost!" they are repeating an ancient saying

j without realising it.

• 16. 'And then, after the creepers had disappeared, rice ap-

| . peared in open spaces, 832 free from powder and from husks,

t fragrant and clean-grained. 833 And what they had taken in the

j evening for supper had grown again and was ripe in the

morning, and what they had taken in the morning for break-
fast was ripe again by evening, with no sign of reaping. And
■' these beings set to and fed on this rice, and this lasted for a

j very long time. And as they did so, their bodies became

coarser still, and the difference in their looks became even
1 greater. And the females developed female sex-organs, 834 and

I the males developed male organs. And the women became ex-

; cessively preoccupied with men, and the men with women.

I Owing to this excessive preoccupation with each other, pas-

I sion was aroused, and their bodies burnt with lust. And later,

j because of this burning, they indulged in sexual activity. 835

But those who saw them indulging threw dust, ashes or [89]
cow-dung at them, crying: "Die, you filthy beast! How can
one being do such things to another!" Just as today, in some
districts, when a daughter-in-law is led out, some people
throw dirt at her, some ashes, and some cow-dung, without
realising that they are repeating an ancient observance. What

412 Aggahha Sutta: Sutta 27 iii 92

was considered bad form in those days is now considered
good form. 836

17. 'And those beings who in those days indulged in sex
were not allowed into a village or town for one or two months.
Accordingly those who indulged for an excessively long period
in such immoral practices began to build themselves dwellings
so as to indulge under cover. 837

'Now it occurred to one of those beings who was inclined to
laziness: "Well now, why should I be bothered to gather rice
in the evening for supper and in the morning for breakfast?
Why shouldn't I gather it all at once for both meals?" And he
did so. Then another one came to him and said: "Come on,
let's go rice-gathering." "No need, my friend. I've gathered
enough for both meals." Then the other, following his exam-
ple, gathered enough rice for two days at a time, saying: "That
should be about enough." Then another being came and said
[90] to that second one: "Come on, let's go rice-gathering."
"No need, my friend. I've gathered enough for two days."
(The same for 4, then 8, days). However, when those beings
made a store of rice and lived on that, husk-powder and husk
began to envelop the grain, and where it was reaped it did
not grow again, and the cut place showed, and the rice grew
in separate clusters.

18. 'And then those beings came together lamenting:
"Wicked ways have become rife among us: at first we were
mind-made, feeding on delight. . .(all events repeated down to
the latest development, each fresh change being said to be due to
'wicked and unwholesome ways') . . . [91] [92] and the rice grows
in separate clusters. So now let us divide up the rice into
fields with boundaries." So they did so.

19. Then, Vasettha, one greedy-natured being, while watch-
ing over his own plot, took another plot that was not given to
him, and enjoyed the fruits of it. So they seized hold of him
and said: "You've done a wicked thing, taking another's plot
like that! Don't ever do such a thing again!" "I won't", he
said, but he did the same thing a second and a third time.
Again he was seized and rebuked, and some hit him with
their fists, some with stones, and some with sticks. And in
this way, Vasettha, taking what was not given, and censuring,
and lying, and punishment, took their origin.

iii 94 On Knowledge of Beginnings 413

20. Then those beings came together and lamented the aris-
ing of these evil things among them: taking what was not
given, censuring, lying and punishment. And they thought:
"Suppose we were to appoint a certain being who would
show anger where anger was due, censure those who de-
served it, and banish those who deserved banishment! And
in return, we would grant him a share of the rice." [93] So they
went to the one among them who was the handsomest, the
best-looking, the most pleasant and capable, and asked him to
do this for them in return for a share of the rice, and he
agreed.

21. "'The People's Choice" is the meaning of Maha-Samma-
ta, 838 which is the first regular title 839 to be introduced. "Lord
Of The Fields" is the meaning of Khattiya, 840 the second such
title. And "He Gladdens Others With Dhamma" is the mean-
ing of Raja, 841 the third title to be introduced. This, then,
Vasettha, is the origin of the class of Khattiyas, in accordance
with the ancient titles that were introduced for them. They
originated among these very same beings, like ourselves, no
different, and in accordance with Dhamma, not otherwise.

Dhamma's the best thing for people
In this life and the next as well.

22. 'Then some of these beings thought: "Evil things have
appeared among beings, such as taking what is not given,
censuring, lying, punishment and banishment. We ought to
put aside evil and unwholesome things." And they did [94] so.

'They Put Aside 842 Evil And Uwholesome Things" is the
meaning of Brahmin, 843 which is the first regular title to be
introduced for such people. They made leaf -huts in forest
places and meditated in them. With the smoking fire gone
out, with pestle cast aside, gathering alms for their evening
and morning meals, they went away to a village, town or royal
city to seek their food, and then they returned to their leaf-
huts to meditate. People saw this and noted how they medi-
tated. "They Meditate" 844 is the meaning of Jhayaka, 845 which
is the second regular title to be introduced.

23. 'However, some of those beings, not being able to medi-
tate in leaf-huts, settled around towns and villages and com-
piled books. 846 People saw them doing this and not meditating.

414 Agganna Sutta: Sutta 2 7 iii 96

"Now These Do Not Meditate" 847 is the meaning of Ajjhaya-
ka, 848 which is the third regular title to be introduced. At that
time it was regarded as a low designation, but now it is the
higher. This, then, Vasettha, is the origin of the class of Brah-
mins in accordance with the ancient titles that were introduced
for them. [95] Their origin was from among these very same
beings, like themselves, no different, and in accordance with
Dhamma, not otherwise.

Dhamma's the best thing for people
In this life and the next as well.

24. 'And then, Vasettha, some of those beings, having pair-
ed off, 849 adopted various trades, and this "Various" 850 is the
meaning of Vessa, which came to be the regular title for such
people. This, then, is the origin of the class of Vessas, in accor-
dance with the ancient titles that were introduced for them.
Their origin was from among these very same beings. . .

25. 'And then, Vasettha, those beings that remained went in
for hunting. "They Are Base Who Live By The Chase", and
that is the meaning of Sudda, 851 which came to be the regular
title for such people. This, then, is the origin of the class of
Suddas 852 in accordance with the ancient titles that were intro-
duced for them. Their origin was from among these very same
beings . . .

26. 'And then, Vasettha, it came about that some Khattiya,
dissatisfied with his own Dhamma, 853 went forth from the
household life into homelessness, thinking: "I will become an
ascetic." And a Brahmin did likewise, a Vessa did [96] like-
wise, and so did a Sudda. And from these four classes the
class of ascetics came into existence. Their origin was from
among these very same beings, like themselves, no different,
and in accordance with Dhamma, not otherwise.

Dhamma's the best thing for people
In this life and the next as well.

27. 'And, Vasettha, a Khattiya who has led a bad life in
body, speech and thought, and who has wrong view will, in
consequence of such wrong views and deeds, at the breaking-
up of the body after death, be reborn in a state of loss, an ill
fate, the downfall, the hell-state. So too will a Brahmin, a
Vessa or a Sudda.

iii 97 On Knowledge of Beginnings 415

28. 'Likewise, a Khattiya who has led a good life in body,

, speech and thought, and who has right view will, in conse-

1 quence of such right view and deeds, at the breaking-up of

, the body after death, be reborn in a good destiny, in a heaven-

I state. So too will a Brahmin, a Vessa or a Sudda.

29. 'And a Khattiya who has performed deeds of both kinds

) in body, speech and thought, and whose view is mixed will,

1 in consequence of such mixed views and deeds, at the break-

[ ing-up of the body after death, experience both pleasure and

pain. So too will a Brahmin, [97] a Vessa or a Sudda.

' 30. 'And a Khattiya who is restrained in body, speech and

v thought, and who has developed the seven requisites of en-

f lightenment, 854 will attain to Parinibbana 855 in this very life.

So too will a Brahmin, a Vessa or a Sudda.
j 31. 'And, Vasettha, whoever of these four castes, as a monk,

I becomes an Arahant who has destroyed the corruptions, done

,j what had to be done, laid down the burden, attained to the

highest goal, completely destroyed the fetter of becoming, and
j become liberated by the highest insight, he is declared to be

chief among them in accordance with Dhamma, and not other-
wise.

Dhamma's the best thing for people
In this life and the next as well.

32. 'Vasettha, it was Brahma Sanankumara who spoke this
i verse:

( "The Khattiya's best among those who value clan;

He with knowledge and conduct is best of gods and
men."

This verse was rightly sung, not wrongly, rightly spoken, not
J wrongly, connected with profit, not unconnected. I too say,

Vasettha:

] [98] "The Khattiya's best among those who value

clan;

He with knowledge and conduct is best of gods and
men.'"

Thus the Lord spoke, and Vasettha and Bharadvaja were de-
lighted and rejoiced at his words.

28 Sampasadamya Sutta: Serene
Faith

[99] 1, Thus have I heard. Once the Lord was styaing at Na-
landa in Pavarika's mango-grove. And the Venerable Sariput-
ta came to see the Lord, saluted him, sat down to one side,
and said: 856 It is clear to me. Lord, that there never has been,
never will be and is not now another ascetic or Brahmin who
is better or more enlightened than the Lord/

'You have spoken boldly with a bull's voice, Sariputta, you
have roared the lion's roar of certainty. How is this? Have all
the Arahant Buddhas of the past appeared to you, and were
the minds of all those Lords open to you, so as to say: "These
Lords were of such virtue, such was their teaching, [100] Such
their wisdom, such their way, such their liberation"?' 'No,
Lord.' 'And have you perceived all the Arahant Buddhas who
will appear in the future?' 'No, Lord.' 'Well then, Sariputta,
you know me as the Arahant Buddha, and do you know: "The
Lord is of such virtue, such his teaching, such his wisdom,
such his way, such his liberation"?' 'No, Lord.' 'So, Sariputta,
you do not have knowledge of the minds of the Buddhas of
Tie past, the future or the present. Then, Sariputta,have you
not spoken boldly with a bull's voice and roared the lion's
roar of certainty with your declaration?'

2. 'Lord, the minds of the Arahant Buddhas of the past,
future and present are not open to me. But I know the drift of
the Dhamma. Lord, it is as if there were a [101] royal frontier
city, with mighty bastions and a mighty encircling wall in
which was a single gate, at which was a gatekeeper, wise,
skilled and clever, who kept out strangers and let in those he
knew. And he, constantly patrolling and following along a
path, might not see the joins and clefts in the bastion, even

417

418 Sampasadamya Sutta: Sutta 28 iii 103

such as a cat might creep through. But whatever larger crea-
tures entered or left the city, must all go through this very
gate. And it seems to me. Lord, that the drift of the Dhamma
is the same. All those Arahant Buddhas of the past attained to
supreme enlightenment by abandoning the five hindrances,
defilements of mind which weaken understanding, having J

firmly established the four foundations of mindfulness in their
minds, and realised the seven factors of enlightenment as they
really are. All the Arahant Buddhas of the future^ will do
likewise, and you. Lord, who are now the Arahant, fully-en-
lightened Buddha, have done the same.

'So I came once [102] to the Blessed Lord to listen to Dham-
ma. And the Blessed Lord taught me Dhamma most excellent-
ly and perfectly, contrasting the dark with the light. And as he
did so, I gained insight into that Dhamma, and from among
the various things I established one in particular, which was
serene confidence 857 in the Teacher, that the Blessed Lord is a
fully-enlightened Buddha, that the Dhamma is well taught by
the Blessed Lord, and that the order of monks is well-trained.

3. 'Also, lord, the Blessed Lord's way of teaching Dhamma
in regard to the wholesome factors is unsurpassed, that is to
say: the four foundations of mindfulness, the four right efforts,
the four roads to power, the five spiritual faculties, the five
mental powers, the seven factors of enlightenment, the Noble
Eightfold Path. 858 By these a monk, through the destruction of
the corruptions, capi in this very life, by his own super-know-
ledge, realise and attain the corruption-free liberation of heart
and liberation by wisdom, and abide therein. This is the un-
surpassed teaching in regard to the wholesome factors. This
the Blessed Lord fully comprehends, and beyond it lies, nothing
further to be comprehended; and in such understanding there
is no other ascetic or Brahmin who is greater or more enlight-
ened than the Blessed Lord, as regards the wholesome factors.

4. 'Also unsurpassed is the Blessed Lord's way of teaching
Dhamma in regard to the elucidation of the sense-spheres:
there are the six internal and external sense-bases: 859 eye and
visible objects, ear and sounds, nose and smells, tongue and
tastes, body and tactiles, mind and mind-objects. This is the
unsurpassed teaching in regard to the sense-spheres. . .

iii 104 Serene Faith 419

5. 'Also unsurpassed is the Blessed Lord's way of teaching
Dhamma in regard to the modes of rebirth in four ways: thus,
one descends into the mother's womb unknowing, 860 stays
there unknowing, and leaves it unknowing. That is the first
way. Or, one enters the womb knowing, stays there unknow-
ing, and leaves it unknowing. That is the second way. Or, one
enters the womb knowing, stays there knowing, and leaves it
unknowing. That is the third way. Or, one enters the womb
knowing. Stays there knowing, and leaves it knowing. That is
the fourth way. This is the unsurpassed teaching in regard to
the modes of rebirth. ...

6. 'Also unsurpassed is the Blessed Lord's way of teaching
Dhamma in regard to the telling of thoughts 861 in four ways.
Thus, one tells by a visible sign, saying: "This is what you
think, this is in your mind, your thought is like this." And
however much one declares, it is so and not otherwise. That is
the first way. Or, one tells not by a visible sign, but through
hearing a sound made by humans, non-humans, 862 or devas
. . .That is the second way. Or one tells not by a sound
uttered, [104] but by applying one's mind and attending to
something conveyed by sound. . .That is the third way. Or
one tells, not by any of these means, when one has attained a
state of mental concentration without thinking and ponder-
ing, 863 by divining another's thoughts in one's mind, and one
says: "As far as so-and-so's mind-force is directed, so his
thoughts will turn to that thing." And however much one de-
clares, it is so and not otherwise. That is the fourth way. This
is the unsurpassed teaching in regard to the telling of thoughts
in four ways ...

7. 'Also unsurpassed is the Blessed Lord's way of teaching
Dhamma in regard to the attainment of vision, 864 in four
ways. Here, some ascetic or Brahmin, by means of ardour, en-
deavour, application, vigilance and due attention, reaches such
a level of concentration that he considers just this body —
upwards from the soles of the feet and downwards from the
crown of the head, enclosed by the skin and full of manifold
impurities: "In this body there are head-hairs, body-hairs,
nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys,
heart, liver, pleura, spleen, lungs, mesentery, bowels, stomach.

420 Sampasadamya Sutta: Sutta 28 iii 106

excrement, bile, phlegm, pus, blood, sweat, fat, tears, tallow,
saliva, snot, synovic fluid, urine." (as Sutta 22, verse 5) That is
the first attainment of vision. Again, having done this and
gone further, [105] he contemplates the bones covered with
skin, flesh and blood. This is the second attainment. Again,
having done this and gone further, he comes to know the
unbroken stream of human consciousness as established both
in this world and in the next. 865 That is the third attainment.
Again, having done this and gone still further, he comes to
know the unbroken stream of human consciousness that is
not established either in this world or in the next. 866 That is
the fourth attainment of vision. This is the unsurpassed teach-
ing in regard to the attainments of vision. . .

8. 'Also unsurpassed is the Blessed Lord's way of teaching
Dhamma in regard to the designation of individuals. 867 There
are these seven types: the Both-Ways-Liberated, 868 the Wis-
dom-Liberated, 869 the Body-Witness, 870 the Vision- Attainer, 871
the Faith-Liberated, 872 the Dhamma-Devotee, 873 the Faith-De-
votee. 874 This is the unsurpassed teaching in regard to the de-
signation of individuals ...

9. 'Also unsurpassed is the Blessed Lord's way of teaching

Dhamma in regard to the [106] exertions. 875 There are these
seven factors of enlightenment: mindfulness, investigation of
states, energy, delight, tranquillity, concentration and equani-
mity. This is the unsurpassed teaching in regard to the exer-
tions ... *

10. 'Also unsurpassed in the Blessed Lord's way of teaching
Dhamma in regard to the modes of progress, 876 which are
four: painful progress with slow comprehension, painful pro-
gress with quick comprehension, pleasant progress with slow
comprehension, pleasant progress with quick comprehension.
In the case of painful progress with slow comprehension,
progress is considered poor on account of both painfulness
and slowness. In the case of painful progress with quick com-
prehension, progress is considered poor on account of pain-
fulness. In the case of pleasant progress with slow compre-
hension, progress is considered poor on account of slowness.
In the case of pleasant progress with quick comprehension,
progress is considered excellent on account of both pleasant-

iii 107 Serene Faith 421

ness and quick comprehension. This is the unsurpassed tea-
ching in regard to the modes of progress. . .

11. 'Also unsurpassed is the Blessed Lord's way of teaching
Dhamma in regard to proper conduct in speech: how one
should avoid not only any speech involving lying, but also
speech that is divisive 877 or sneeringly triumphant, 878 but
should use wise words, words to be treasured, words in
season. This is the unsurpassed teaching in regard to proper
conduct in speech . . .

12. 'Also unsurpassed is the Blessed Lord's way of teaching
Dhamma in regard to a person's proper ethical conduct. One
should be truthful and faithful, not using deception, patter,
hinting or belittling, 879 not [107] always on the make for further
gains, but with sense-doors guarded, abstemious, a peace-
maker, given to watchfulness, active, strenuous in effort, a
meditator, 880 mindful, of fitting conversation, steady-going, 881
resolute 882 and sensible, 883 not hankering after sense-pleasures
but mindful and prudent. This is the unsurpassed teaching in
regard to a person's proper ethical conduct. . .

13. 'Also unsurpassed is the Blessed Lord's way of teaching
Dhamma in regard to modes of receptivity to instruction, of
which there are four: The Blessed Lord knows by his own
skilled observation: 884 "That one will, by following instruc-
tions, by the complete destruction of three fetters, become a
Stream- Winner, no more subject to rebirth in lower worlds,
firmly established, destined for full enlightenment"; "that one
will, by following instructions, by the complete destruction of
three fetters and the reduction of greed, hatred and delusion,
become a Once-Retumer, and having returned once more to
this world, will put an end to suffering"; "that one will, by
following instructions, by the complete destruction of the five
lower fetters, be spontaneously reborn, 885 and there will reach
Nibbana without returning from that world"; "that one will,
by following instructions, by the destruction of the corrup-
tions, gain in this very life the deliverance of mind, the de-
liverance through wisdom which is uncorrupted, and which
one has understood and realised by one's own super-know-
ledge." This is the unsurpassed teaching in regard to the
modes of receptivity to instruction . . . [108]

422 Sampasadamya Sutta: Sutta 28 iii 111

14. 'Also unsurpassed is the Blessed Lord's way of teaching
Dhamma in regard to the knowledge of the liberation of
others. The Blessed Lord knows, by his own skilled observa-
tion: "That one will, by the complete destruction of three fet-
ters, become a Stream- Winner. . .; then with the reduction of
greed, hatred and delusion, become a Once-Retumer . . . ; by
the complete destruction of the five lower fetters, be spon-
taneously reborn . . . ; by the destruction of the corruptions,
gain in this very life the deliverance of mind, the deliverance
through wisdom which is uncorrupted ..."

15. 'Also unsurpassed is the Blessed Lord's way of teaching
Dhamma in regard to the doctrine of Etemalism. 886 There are
three such theories: (1) Here, some ascetic or Brahmin, by
means of ardour, endeavour,. . .recalls various past existences
... up to several hundred thousand births . . .(as Sutta 1, verse
1.31). [109] In this way he remembers the details of his various
past lives, and he says: "I know the past, whether the universe
was expanding or contracting, 887 but I do not know the future,
whether it will expand or contract. The self and the world are
eternal, barren, steady as a mountain-peak, rooted like a pillar.
Beings run on, transmigrate, pass away and rearise, yet these
persist eternally." (2) Again, some ascetic or Brahmin recalls
various existences ... (as (1), but "up to twenty aeons...").
[110] {3) Again, some ascetic or Brahmin recalls various exis-
tence. . .(as (1), but "up to ten, twenty, thirty, forty aeons. . .").
This is the unsurpassed teaching in regard to the doctrine
of Etemalism ...

16. 'Also unsurpassed is the Blessed Lord's way of teaching
Dhamma in regard to past lives. Here, some ascetic or Brah-
min. . .recalls various past existences — one birth, two births,
three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a
thousand, a hundred thousand lives, many aeons of contrac-
tion, [111] of expansion, of contraction and expansion: "Then I
was called so-and-so, this was my dan, my caste, I ate this,
had these happy and unhappy experiences, lived for so long.
And when I passed away from there I was reborn in such-
and-such other circumstances. Passing away from there, I was
reborn here." In this way he remembers the details of his
various past lives. There are devas whose life-span is not to be

Hi 112 Serene Faith 423

reckoned by counting or computation, 888 yet whatever exis-
tence 889 they have previously experienced, whether in the
World of Form or in the Formless World, whether conscious,
unconscious or neither-consdous-nor-unconscious, they re-
member the details of those past lives. This is the unsurpassed
teaching in regard to remembrance of past lives . . .

17. 'Also unsurpassed is the Blessed Lord's way of teaching
Dhamma in regard to knowledge of the death and rebirth of
beings. Here, some ascetic or Brahmin. . .attains to such con-
centration of mind that he sees with the divine eye, purified
and surpassing that of humans, beings passing away and
arising: base and noble, well-favoured and ill-favoured, to
happy and unhappy destinations as kamma directs them, and
he knows: "These beings, on account of misconduct of body,
speech or thought or disparaging the Noble Ones, have wrong
view and will suffer the kammic fate of wrong view. At the
breaking-up of the body after death they are reborn in a lower
world, a bad destination, a state of suffering, hell. But these
beings, on account of good conduct of body, speech or thought,
of praising the Noble Ones, have right view and will reap the
kammic reward of right view. At the breaking-up of the body
[112] after death they are reborn in a good destination, a
heavenly world." Thus with the divine eye, purified and sur-
passing that of humans, he sees beings passing away and re-
arising. . This is the unsurpassed teaching in regard to know-
ledge of the death and birth of beings . . .

18. 'Also unsurpassed is the Blessed Lord's way of teaching
Dhamma in regard to the supernormal powers. These are of
two kinds. There is the kind that is bound up with the cor-
ruptions and with attachment, 890 which is called "un-Ariyan",
and there is the kind that is free of the corruptions and not
bound up with attachment, which is called "Ariyan". What is
the "un-Ariyan" supernormal power? Here some ascetic or
Brahmin enjoys various supernormal powers: being one, he
becomes many — being many, he becomes one; he appears
and disappears; he passes through fences, walls and moun-
tains unhindered as if through air; he sinks into the ground
and emerges from it as if it were water; he walks on the water
without breaking the surface as if on land; he flies cross-

424 Sampasadaniya Sutta: Sutta 28 iii 114

legged through the sky like a bird with wings; he even touches
and strokes with his hand the sun and moon, mighty and
powerful as they are; and he travels in the body as far as the
Brahma world. That is the "un-Ariyan" supernormal power.
And what is the "Ariyan" supernormal power? Here a monk,
if he wishes: "Let me abide with the disgusting 891 not feeling
disgust", can so abide, and if he wishes: "Let me [113] abide
with the non-disgusting feeling disgust", he can so abide, also
feeling either disgust or non-disgust in the presence of both. . .or:
"Ignoring both the disgusting and the non-disgusting may I
abide in equanimity, mindful and clearly aware", he can so
abide. That is the "Ariyan" supernormal power, that is free of
the corruptions and not bound up with attachment. This is
the unsurpassed teaching in regard to the supernormal powers.
This the Blessed Lord fully comprehends, and beyond it lies
nothing further to be comprehended; and in such under-
standing there is no other ascetic or Brahmin who is greater or
more enlightened than the Blessed Lord, as regards the super-
normal powers.

19. 'Whatever, Lord, it is possible for a clansman endowed
with confidence to achieve by putting forth effort and by per-
sistence, by human effort, human exertion and human endur-
ance, 892 that the Blessed Lord has achieved. For the Blessed
Lord gives himself up neither to the pleasures of the senses,
which are base, vulgar, for worldlings and not for the Noble,
and unprofitable, nor to self- torment, which is painful, igno-
ble and improfi table. 893 The Blessed Lord is able, here and
now, 894 to enjoy the surpassing 895 happiness of dwelling in
the four jhanas.

'Lord, if I were asked: "Well now, friend Sariputta, have
there ever been in the past any ascetics and Brahmins more
exalted in enlightenment than the Blessed Lord?" I should
say: "No." If asked: "Will there be any such in the future?" I
should say: "No." [114] If asked: "Is there any such at pre-
sent?" I should say: "No." Again, if I were asked: "Have
there been any such in the past equal in enlightenment to the
Blessed Lord?" I should say: "Yes." If asked: "Will there be
any such in the future?" I should. say: "Yes." But if I were
asked: "Are there any such at present' equal in enlightenment
to the Blessed Lord?" I should say: "No." And if I were then

iii 116 Serene Faith 425

asked: "Venerable Sariputta, why do you accord this highest
recognition to one and not the other?" I should say: "I have
heard and received it from the Blessed Lord's own lips: 'There
have been in the past, and there will be in the future, Arahant
Buddhas equal in enlightenment to myself.' I have also heard
and received it from the Blessed Lord's own lips that it is not
possible, it cannot be that in one and the same world- system
two Arahant supreme Buddhas should arise simultaneous-
ly. 896 No such situation can exist."

'Lord, if I were [115] to reply thus to such questions, would I
be speaking in conformity with the Blessed Lord's word, and
not misrepresenting him by departing from the truth? Would
I be explaining Dhamma correctly, so that no fellow-follower
of the Dhamma could contest it or find occasion for censure?'

'Certainly, Sariputta, if you answered like this you would
not misrepresent me, you would be explaining Dhamma cor-
rectly and not laying yourself open to censure.'

20. At this, the Venerable Udayi said to the Lord: 'It is
wonderful. Lord, it is marvellous how content the Blessed
Lord is, how satisfied and restrained, 897 when being endowed
with such power and influence he does not make a display of
himself! If the wanderers professing other doctrines were able
to discern in themselves even one of such qualities, they
would proclaim it with a banner! It is wonderful. . .that the
Blessed Lord does not make display of himself!'

'Well then, Udayi, just observe: so it is. If such wanderers
were able to discern in themselves even one of such qualities,
they would proclaim it with a banner. But the Tathagata is
content,. . .he does not make a display of himself.' [116]

21. Then the Lord said to Sariputta: 'And therefore you,
Sariputta, should frequently speak about this matter to monks
and nuns, to male and female lay-followers. And any foolish
people who have doubts or queries about the Tathagata will,
by listening to such talk, have their doubts and queries re-
solved.'

This was how the Venerable Sariputta proclaimed his con-
fidence in the Lord. And so one name for this exposition is
'The Serene Faith'.

29 Pasadika Sutta: The Delightful
Discourse

[117] 1. Thus have I heard. Once the Lord was staying
among the Sakyans, at the [School] building 898 in the mango-
grove belonging to the Vedhanna family. 899 At that time the
Nigantha Nataputta had just died at Pava. 900 And at his death
the Niganthas were split into two parties, quarrelling and dis-
puting, fighting and attacking each other with wordy warfare:
'You don't understand this doctrine and discipline — I do!'
'How could you understand this doctrine and discipline?' 'Your
way is all wrong — mine is right!' 'I am consistent — you
aren't!' 'You said last what you should have said first, and you
said first what you should have said last!' 'What you took so
long to think up has been refuted!' 'Your argument has been
overthrown, you're defeated!' 'Go on, save your doctrine —
get out of that if you can!' You would have thought the Ni-
ganthas, Nataputta's disciples, were bent on killing each other.
Even the white-robed lay [118] followers were disgusted, dis-
pleased and repelled when they saw that their doctrine and
discipline was so ill-proclaimed, so unedifyingly displayed,
and so ineffectual in calming the passions, having been pro-
claimed by one not fully enlightened, and now with its sup-
port gone, without an arbiter. 901

2. Now the novice Cunda, who had spent the Rains at Pava,
came to Samagama to see the Venerable Ananda. Saluting
him, he sat down to one side and said: 'Sir, the Nigantha
Nataputta has just died at Pava.' And he related what had
happened. The Venerable Ananda said: 'Cunda, that is some-
thing that ought to be reported to the Blessed Lord. Let us go
and tell him.' 'Very good, sir', said Cunda.

3. So they went to the Lord and told him. He said: 'Cunda,

427

428 Pasadika Sutta: Sutta 29 iii 120

here is a doctrine and discipline that is ill-proclaimed, [119]
unedifyingly displayed and ineffectual in calming the pas-
sions because its proclaimer was not fully enlightened.

4. 'Such being the case, Cunda, a disciple cannot live ac-
cording to that doctrine and maintain proper conduct, nor live
by it, but deviates from it. To him one might say: "Friend,
this is what you have received, 902 and you have your oppor-
tunity. 903 Your teacher is not fully enlightened. . .You cannot
live according to that doctrine. . ., but deviate from it." In this
case, Cunda, the teacher is to blame, the doctrine is to blame,
but the pupil is praiseworthy. And if anyone were to say to
that pupil: "Come now, reverend sir, and practise according
to the doctrine proclaimed and given out by your teacher" —
then the one who urged this, the thing urged and the one
who so practised would all gain much demerit. 904 Why? Be-
cause the doctrine is ill-proclaimed. . .

5. 'But here, Cunda, is a teacher who is not fully enlighten-
ed. . .and a disciple lives according to that doctrine, and con-
forms to it. One might say to him: "Friend, what you have
received is no good, 905 your opportunity is a poor one; 906 your
teacher is not fully [120] enlightened, his teaching is ill-pro-
claimed, . . . but yet you continue to live according to it ... " In
this case the teacher, the doctrine and the disciple are all to
blame. And if anyone were to say: "Well, reverend sir, by
following that system you will be successful", the one who so
recommended it, that which was recommended, and the one
who, on hearing such recommendation, should make still
greater efforts, would all gain much demerit. Why? Because
the doctrine is ill-proclaimed. . .

6. 'But here now is a teacher who is fully enlightened: his
doctrine is well-proclaimed, edifyingly displayed, effectual in
calming the passions because of that enlightened teacher, but
the disciple does not live up to the doctrine . . . , but deviates
from it. In that case one might say to him: "Friend, you have
failed, you have missed your opportunity; 907 your teacher is
fully enlightened, his doctrine is well- proclaimed, . . .but you
do not follow it, you deviate from it." In this case the teacher
and the doctrine are praiseworthy, but the pupil is to blame.
And if anyone were to say: "Well, reverend sir, you should
follow the teaching proclaimed by your teacher", then the one

iii 122 The Delightful Discourse 429

who urged this, that which was urged and the one who so
practised would all gain much merit. Why? Because the doc-
trine is well-proclaimed . . . [121]

7. 'But now, Cunda, here is a teacher who is fully enlighten-
ed, his doctrine is well-proclaimed, . . . and the disciple, having
taken it up, follows it, practising it properly and keeping to it.
Someone might say to him: "Friend, what you have received
is good, here is your opportunity, 908 . . . and you are following
the doctrine of your teacher." In this case the teacher and the
doctrine are praiseworthy, and the pupil is also praiseworthy.
And if anyone were to say to such a disciple: "Well reverend
sir, by following that system you will be successful", then the
one who thus commended it, and that which was commend-
ed, and the one who, on hearing such commendation, should-
make still greater efforts, would all gain much merit. Why?
Because that is so when the doctrine and discipline are well-
proclaimed, edifyingly displayed and effectual in calming the
passions because of the fully-enlightened Teacher and supreme
Buddha.

8. 'But now, Cunda, suppose a Teacher has arisen in the
world, an Arahant, fully-enlightened Buddha, and his doc-
trine is well-proclaimed, . . . effectual in calming the passions
because of that Teacher. But his disciples have not fully mas-
tered that true Dhamma, the full purity of the holy life has not
become dear and evident to them in the logic of its unfold-
ing, 909 and has not been sufficiently grounded among them, 910
[122] being still in course of being well-prodaimed among
humans at the time of the Teacher's passing from among
them. 911 That way, Cunda, the Teacher's death would be a sad
thing for his disciples. Why? They would think: "Our Teacher
arose in the world for us, an Arahant, fully-enlightened Budd-
ha, whose doctrine was well-proclaimed, . . . but we did not
fully master the true Dhamma ... as long as it was well-pro-
claimed among humans, and now our Teacher has passed
away from among us!" That way, the Teacher's death would
be a sad thing for his disciples.

9. 'But suppose a Teacher has arisen in the world, . . . and his
disciples have fully mastered the true Dhamma, the full purity
of the holy life has become dear and evident to them in the
logic of its unfolding, and has been sufficiently grounded

430 Pasadika Sutta: Sutta 29 iii 125

among them while being thus well-proclaimed ainong humans
by the time of the Teacher's passing from them. That way, the
Teacher's death would not be a sad thing for his disciples.
Why? They would think: "Our Teacher arose in the world for
us. . .and we have fully mastered the true Dhamma. . .while it
was thus proclaimed among humans, [123] and now our Tea-
cher has passed away from among us." That way, the Teacher's
death would not be a sad thing for his disciples.

10. 'But, Cunda, if the holy life 912 is so circumstanced, and
there is no teacher who is senior, of long standing, long-
ordained, mature and advanced in seniority, then in such a
case the holy life will be imperfect. But if such a teacher exists,
then the holy life can be perfected in such a case.

11. Tf in such a case there is such a senior teacher, but if
there are no senior disciples among the monks, who are ex-
perienced, trained, skilled, who have attained peace from
bondage, 913 who are able to proclaim the true Dhamma, able
to refute any opposing doctrines that may arise by means of
the true Dhamma, and, having done so, give a grounded ex-
position of Dhamma, then the holy life is not perfected. 914

12. 'In such cases, if there are such senior teachers, and such
senior disciples, but there are no monks of middle standing
with these qualities, ... or [despite the presence of these] no
junior monks with these qualities, ... no senior disciples among
the nuns, . . . [124] no middle-ranking or junior nuns, ... no
white-robed lay followers, male or female, celibate or other-
wise, 915 or if the teaching does not prosper and flourish, is not
widespread, widely known, proclaimed far and wide, ... or
[even if these conditions are fulfilled] has not gained the first
place in public support, then the holy life is not perfected,

13. Tf, however, all these conditions are fulfilled, then [125]
the holy life is perfected.

14. 'But, Cunda, I have now arisen in the world as an Ara-
hant, fully-enlightened Buddha, the Dhamma is well-pro-
claimed, . , . my disciples are proficient in the true Dhamma,

. . .the full purity of the holy life has become clear and
evident to them in the logic of its unfolding . . . But now I am
an aged teacher of long standing, who went forth a long time
ago, and my life is coming to its close.

iii 127 The Delightful Discourse 431

13. 'However, there are senior teachers among the monks,
who are experienced, trained, skilled, who have attained peace
from bondage, able to proclaim the true Dhamma, able to
refute by means of the Dhamma any opposing doctrines that
may arise and, having done so, give a grounded exposition of
Dhamma. And there are middle-ranking monks who are dis-
ciplined and experienced, there are novices who are disciples,
there are senior, middle-ranking and novice nuns who are
disciples, there are white-robed lay followers, male and female,
celibate and [126] non-celibate, and the holy life I proclaim
prospers and flourishes, is widespread, widely-known, pro-
j. claimed far and wide, well-proclaimed among humans.

16. 'Among all the teachers now existing in the world, Cun-

K da, I see none who has attained to such a position of fame and

following as I have. Of all the orders and groups in the world,
j I see none as famous and well-followed as my Sangha of

1 monks. If anyone were to refer to any holy way of life as being

fully successful and perfect, with nothing lacking and nothing
> superfluous, well-proclaimed in the perfection of its purity, it

1 is this holy life they would be describing. It was Uddaka

I Ramaputta 916 who used to say: "He sees, but does not see."

What is it that, seeing, one does not see? You can see the
■ blade of a well-sharpened razor, but not its edge. That is

, < what he meant by saying: "He sees, but does not see." He

I. spoke in reference to a low, vulgar, worldly ignoble thing of

no spiritual significance, 917 a mere razor.

'But if one were to use that expression properly: [127] "He
sees, but does not see", it would be like this. What he sees is a
S holy way of life which is fully successful and perfect, with

nothing lacking and nothing superfluous, well-proclaimed in
1 the perfection of its purity. If he were to deduct anything from

it, thinking: "In this way it will be purer", he does not see it.

' And if he were to add anything to it, thinking: "In this way it

will be more complete", then he does not see it. 918 That is the
meaning of the saying: "He sees, but does not see." There-
fore, Cunda, if anyone were to refer to any holy way of life as
\ being fully successful and perfect, ... it is this holy life that

1 they would be describing.

17. "Therefore, Cunda, all you to. whom I have taught these

432 Pasadika Sutta: Sutta 29 iii 129

truths that I have realised by super-knowledge, should come
together and recite them, setting meaning beside meaning
and expression beside expression, without dissension, in order
that this holy life may continue and be established for a long
time for the profit and happiness of the many out of compas-
sion for the world and for the benefit, profit and happiness of
devas and humans. 919 And what are the things that you should
recite together? They are: the four foundations of mindfulness,
the four right efforts, the four roads to power, the five spiri-
tual faculties, the five mental powers, the seven [128] factors of
enlightenment, the Noble Eightfold Path. These are the things
you should recite together.

18. 'And thus you must train yourselves, being assembled
in harmony and without dissension. If a fellow in the holy life
quotes Dhamma in the assembly, and if you think he has
either misunderstood the sense or expressed it wrongly, you
should neither applaud nor reject it, but should say to him:
"Friend, if you mean such-and-such, you should put it either
like this or like that: which is the more appropriate?" or: "If
you say such-and-such, you mean either this or that: which is
the more appropriate?" If he replies: "This meaning is better
expressed like this than like that", or: 'The sense of this
expression is this rather than that", then his words should be
neither rejected nor disparaged, but you should explain to
him carefully the correct meaning and expression.

19. 'Again, Cunda, if a fellow in the holy life quotes Dham-
ma in the assembly, and if you think he has misunderstood
the sense though he has expressed it [129] correctly, you should
neither applaud nor reject it, but should say to him: "Friend,
these words can mean either this or that: which sense is the
more appropriate?" And if he replies: "They mean this", then
his words should be neither rejected nor disparaged, but you
should explain to him carefully the correct meaning.

20. 'And similarly, if you think he has got the right meaning
but expressed it wrongly,. . .you should explain to him care-
fully the correct meaning and expression.

21. 'But, Cunda, if you think he has got the right meaning
and expressed it correctly,. . .you should say: "Good!" 920 and,
should applaud and congratulate him; saying: "We are lucky,

iii 131 The Delightful Discourse 433

we are most fortunate to find in you, friend, a companion in
the holy life who is so well-versed in both the meaning and
the expression!"

22. 'Cunda, I do not teach you a Dhamma for restraining the
corruptions that arise in the present life alone. 921 [130] I do not
teach a Dhamma merely for their destruction in future lives,
but one for their restraining in this life as well as for their
destruction in future lives. Accordingly, Cunda, let the robe I
have allowed you be simply for warding off the cold, for
warding off the heat, for warding off the touch of gadfly, mos-
quito, wind, sun and creeping things, just so as to protect
your modesty. 922 Let the alms-food I have allowed you be just
enough for the support and sustenance of the body, for keep-
ing it unimpaired for the furtherance of the holy life, with the
thought: "Thus I shall eliminate the former feeling 923 without
giving rise to a new one — in that way I shall live without
fault and in comfort." Let the lodging I have allowed you be
simply for warding off the cold, for warding off the heat, for
warding off the touch of gadfly, mosquito, wind, sun and
creeping things, just for allaying the perils of the seasons and
for the enjoyment of seclusion. Let the provision of medicines
and necessities for the treatment of sickness that I have allow-
ed you be just for warding off feelings of sickness that have
arisen, and for the maintenance of health. 924

23. 'It may be, Cunda, that wanderers of other sects might
say: "The ascetics who follow the Sakyan are addicted to a life
of devotion to pleasure." 925 If so, they should be asked: "What
kind of a life of devotion to pleasure, friend? For such a life
can take many different forms." There are, Cunda, four kinds
of life devoted to pleasure which are low, vulgar, worldly,
ignoble and not conducive to welfare, 926 not leading to disen-
chantment, to dispassion, to cessation, to tranquillity, to real-
isation, to enlightenment, to Nibbana. What are they? Firstly,
a foolish person 927 takes pleasure and delight in killing living
beings. Secondly, [131] someone takes pleasure and delight in
taking that which is not given. Thirdly, someone takes plea-
sure and delight in telling lies. Fourthly, someone gives him-
self up to the indulgence in and enjoyment of the pleasures of
the five senses. These are the four kinds of life devoted to

434 Pasadika Sutta: Sutta 29 iii 132

pleasure which are low, vulgar, . . . not leading to disenchant-
ment, ... to enlightenment, to Nibbana.

24. 'And it may be that those of other sects might say: "Are
the followers of the Sakyan given to these four forms of
pleasure-seeking?" They should be told: "No!" for they would
not be speaking correctly about you, they would be slandering
you with false and untrue statements.

'There are, Cunda, these four kinds of life devoted to plea-
sure which are entirely conducive 928 to disenchantment, to
dispassion, to cessation, to tranquillity, to realisation, to en-
lightenment, to Nibbana. What are they? Firstly, a monk,
detached from all sense-desires, 929 detached from unwhole-
some mental states, enters and remains in the first jhana,
which is with thinking and pondering, bom of detachment,
filled with delight and happiness. And with the subsiding of
thinking and pondering, by gaining inner tranquillity and
oneness of mind, he enters and remains in the second jhana,
which is without thinking and pondering, bom of concentra-
tion, filled with delight and happiness. Again, with the fading
of delight, remaining imperturbable, mindful and clearly aware,
he experiences in himself that joy of which the Noble Ones
say: "Happy is he who dwells with equanimity and mindful-
ness", he enters and remains in the third jhana. Again,
having given up pleasure [132] and pain, and with the disap-
pearance of former gladness and sadness, he enters and re-
mains in the fourth jhana, which is beyond pleasure and pain,
and purified by equanimity and mindfulness.

'These are the four kinds of life devoted to pleasure which
are entirely conducive to disenchantment, to dispassion, to
cessation, to tranquillity, to realisation, to enlightenment, to
Nibbana. So if wanderers from other sects should say that the
followers of the Sakyan are addicted to these four forms of
pleasure-seeking, they should be told: "Yes", for they would
be speaking correctly about you, they would not be slandering
you with false or untrue statements.

23. "Then such wanderers might ask: "Well then, those who
are given to these four forms of pleasure-seeking — how many
fruits, how many benefits can they, expect?" And you should
reply: "They can expect four fruits, four benefits. What are

iii 133 The Delightful Discourse 435

they? The first is when a monk by the destruction of three
fetters has become a Stream-Winner, no more subject to re-
birth in lower worlds, firmly established, destined for full
enlightenment; the second is when a monk by the complete
destruction of three fetters and the reduction of greed, hatred
and delusion, has become a Once-Retumer, and having re-
turned once more to this world, will put an end to suffering;
the third is when a monk, by the complete destruction of the
five lower fetters, has been spontaneously reborn, and there
will reach Nibbana without returning from that world. The
fourth is when a monk, by the destruction of the corruptions
in this very life has, by his own knowledge and realisation,
attained to Arahantship, to the deliverance of heart and through
wisdom. Such are the four fruits and the four benefits that one
given to these four forms of pleasure-seeking can expect."

26. 'Then such wanderers [133] might say: "The doctrines of
the Sakyan's followers are not well-founded." They should be
told: "Friend, the Lord who knows and sees has taught and
proclaimed to his disciples principles which are not to be
transgressed as long as life shall last. Just like a locking-post 930
or an iron post which is deep-based, well-planted and un-
shakeable, immovable are these doctrines he has taught. And
any monk who is an Arahant, whose corruptions are destroy-
ed, who has lived the life, done what was to be done, laid
down the burden, gained the true goal, who has completely
destroyed the fetter of becoming, and is liberated by supreme
insight, is incapable of doing nine things: (1) He is incapable
of deliberately taking the life of a living being; (2) he is in-
capable of taking what is not given so as to constitute theft; (3)
he is incapable of sexual intercourse; (4) he is incapable of
telling a deliberate lie; (5) he is incapable of storing up goods
for sensual indulgence as he did formerly in the household
life; (6) he is incapable of acting wrongly through attachment;
(7) he is incapable of acting wrongly through hatred; (8) he is
incapable of acting wrongly through folly; (9) he is incapable
of acting wrongly through fear. These are the nine things
which an Arahant, whose corruptions are destroyed, cannot

do../' [134]

27. 'Or such wanderers might say: "As regards past times.

436 Pasadika Sutta: Sutta 29 iii

the ascetic Gotama displays bOundlessknowledge and insight,
but not about the future, as to what it will be and how it will
be." That would be to suppose that knowledge and insight
about one thing are to be produced by knowledge and insight
about something else, as fools imagine. As regards the past,
the Tathagata has knowledge of past lives. He can remember
as far back as he wishes. As for the future, this knowledge,
bom of enlightenment, arises in him: "This is the last birth,
there will be no more becoming."

28. Tf "the past" refers to what is not factual, to fables, 931 to
what is not of advantage, the Tathagata makes no reply. If it
refers to what is factual, not fabulous, but which is not of
advantage, the Tathagata makes no reply. But if "the past"
refers to what is factual, not fabulous, and which is of advan-
tage, then the Tathagata knows the right time to reply. The
same applies to the future and the present. [135] Therefore,
Cunda, the Tathagata is called the one who declares the time,
the fact, the advantage, the Dhamma and the discipline. That
is why he is called Tathagata . 932

29. 'Cunda, whatever in this world with its devas and maras
and Brahmas, with its ascetics and Brahmins, its princes and
people, is seen by people, heard, sensed, 933 cognised, what-
ever was ever achieved, sought after or mentally pondered
upon — all that has been fully understood by the Tathagata.
That is why he is called Tathagata. Between the night in
which the Tathagata gains supreme enlightenment, Cunda,
and the night in which he attains the Nibbana-element with-
out remainder, 934 whatever he proclaims, says or explains is
so and not otherwise. That is why he is called Tathagata. And
of this world with its devas and maras and Brahmas, with its
ascetics and Brahmins, its princes and people, the Tathagata is
the unvanquished conqueror, the seer and mler of all. That is
why he is called Tathagata.

30. 'Or such wanderers might say: "Does the Tathagata exist
after death?" 935 "Is that true, and any other view foolish?" They
should be told: "Friend, this has not been revealed by the [136]
Lord." . . . "Does the Tathagata not exist after death?" . . . "Does
he both exist and not exist after death?". . ."Does he neither

iii 138 The Delightful Discourse 437

exist nor not exist after death?" They should be told: "Friend,
this has not been revealed by the Lord."

31. 'Then they may say: "Why has the ascetic Gotama not
revealed this?" They should be told: "Friend, this is not con-
ducive to welfare or to the Dhamma, or to the higher holy life,
or to disenchantment, dispassion, cessation, tranquillity, real-
isation, enlightenment, Nibbana. That is why the Lord has
not revealed it."

32. 'Or they may say: "Well, friend, what has the ascetic
Gotama revealed?" They should be told: "'This is suffering'
has been declared by the Lord; 'This is the arising of suffer-
ing' . . . 'This is the cessation of suffering' . . . 'This is the path
leading to the cessation of suffering' has been declared by the
Lord." [137]

33. 'Then they may say: "Why has this been declared by the
ascetic Gotama?" They should be told: "Friend, this is condu-
cive to welfare, to Dhamma, to the higher holy life, to perfect
disenchantment, 936 to dispassion, to cessation, to tranquillity,
to realisation, to enlightenment, to Nibbana. That is why the
Lord has revealed it."

34. 'Cunda, those bases of speculation about the beginnings
of things which I have explained to you as they should be
explained, should I now explain to you as they should not be
explained? 937 And likewise about the future? What are the
speculations about the past . . . ? There are ascetics and Brah-
mins who say and believe: "The self and the world are eternal.
This is true and any other view is erroneous." "The self and
the world are not eternal." . . . "The self and the world are both
eternal and not eternal.". . ."The self and the world are
neither eternal nor not eternal." . . . "The self and the world are
self-created.". . ."They are created by another.". . ."They are
both self-created and created by another." . . . [138] "They are
neither self-created nor created by another, but have arisen by
chance." And similarly with regard to pleasure and pain.

35. -36. 'Now, Cunda, I go to those ascetics and Brahmins
who hold any of these views and if, being asked, they confirm
that they do hold such views, I do not admit their claims.
Why not? Because, Cunda, different beings hold different

438 Pasadika Sutta: Sutta 29 iii 141

opinions on such matters. Nor do I consider such theories
equal to my own, still less superior. I am their superior in
regard to the higher exposition. [139] As for those bases of
speculation about the beginning of things which I have ex-
plained to you as they should be explained, why should I now
explain them to you as they should not be explained?

37. 'And what about those speculators about the future?
There are some ascetics and Brahmins who say: "The self after
death is material and healthy"; "... immaterial"; "... both";
". . .neither"; [140] "The self is conscious after death"; ". . .un-
conscious"; "...both"; "...neither"; "The self perishes, is
destroyed, ceases to be after death. This is true and any other
view is erroneous."

38. -39. 'Now, Cun da, I go to those ascetics and Brahmins
who hold any of these views and if, being asked, they confirm
that they do hold such views, I do not admit their claims.
Why not? Because, Cunda, different beings hold different
opinions on such matters. Nor do I consider such theories
equal to my own, still less superior. I am their superior in
regard to the higher exposition. As for those bases of specula-
tion about the future which I have explained to you as [141]
they should be explained, why should I now explain them to
you as they should not be explained?

40. 'And, Cunda, for the destruction of all such views about
the past and the future, for transcending them, I have taught
and laid down the*four foundations of mindfulness. What are
the four? Here, Cunda, a monk dwells contemplating body as
body, ardent, clearly aware and mindful, having put aside
hankering and fretting for the world. He dwells contempla-
ting feelings as feelings, . . . mind as mind . . . ; he dwells con-
templating mind-objects as mind-objects, ardent, clearly aware
and mindful, having put aside hankering and fretting for the
world. That is how, Cunda, for the destruction of such views
about the past and the future, and for transcending them, I
have taught and laid down the four foundations of mindful-,
ness.'

41. During this time the Venerable Upavana 938 was standing
behind the Lord, fanning him. And he said: 'It is wonderful,
Lord, it is marvellous! Lord, this exposition of Dhamma is

iii 141 The Delightful Discourse 439

delightful — highly delightful! Lord, what is the name of this
discourse?' 'Well, Upavana, you can remember it as "The De-
lightful Discourse."'

Thus the Lord spoke, and the Venerable Upavana rejoiced and
was delighted with his words.

30 Lakkhaw Sutta: The Marks of a
Great Man

[142] 1.1. Thus have I heard . 939 Once the Lord was staying at
Savatthi, in Jetavana, Anathapindika's park. 'Monks!' he said,
and the monks replied: 'Lord.' The Lord said: 'There are,
monks, these thirty-two marks peculiar to a Great Man, 940 and
for that Great Man who possesses them, only two careers are
open. If he lives the household life, he will become a ruler, a
wheel-turning righteous monarch of the law, conqueror of the
four quarters, who has established the security of his realm
and is possessed of the seven treasures. These are: the Wheel
Treasure, the Elephant Treasure, the Horse Treasure, the Jewel
Treasure, the Woman Treasure, the Householder Treasure,
and, as seventh, the Counsellor Treasure. He has more than a
thousand sons who are heroes, of heroic stature, conquerors
of the hostile army. He dwells having conquered this sea-girt
land without stick or sword, by the law. But if he goes forth
from the household life into homelessness, he will become an
Arahant, a fully-enlightened Buddha, who has drawn back the
veil from the world.

1.2. 'And what are these thirty-two marks? [143] (1) He has
feet with level tread. 941 This is one of the marks of a Great
Man. (2) On the soles of his feet are wheels with a thousand
spokes, complete with felloe and hub. (3) He has projecting
heels. (4) He has long fingers and toes. 942 (5) He has soft and
tender hands and feet. (6) His hands and feet are net-like. 943 (7)
He has high-raised ankles. 944 (8) His legs are like an ante-
lope's. (9) Standing and without bending, he can touch and
rub his knees with either hand. (10) His male organs are
enclosed in a sheath. (11) His complexion is bright, the colour
of gold. (12) His skin is delicate and so smooth that no dust

441

442 Lakkhana Sutta: Sutta 30 iii 146

can adhere to his body. [144] (13) His body-hairs are separate,
one to each pore. (14) His body-hairs grow upwards, each one
bluish-black like collyrium, 945 curlinein rings to the right. (15)
His body is divinely straight. 946 He has the seven convex
surfaces. 947 (17) The front part of his body is like a lion's. (18)
There is no hollow between his shoulders. (19) He is propor-
tioned like a banyan-tree: the height of his body is the same
as the span of his outstretched arms, and conversely. (20) His
bust is evenly rounded. (21) He has a perfect sense of taste. 948
(22) He has jaws like a lion's. (23) He has forty teeth. (24) His
teeth are even. (25) There are no spaces between his teeth. (26)
His canine teeth are very bright. (27) His tongue is very long.

(28) He has a Brahma-like voice, like that of the karavika-bird.

(29) His eyes are deep blue. {30) He has eyelashes like a cow's.
(31) The hair 949 between his eyes is white and soft like cotton-
down. [145] (32) His head is like a royal turban. 950 This is one
of the marks of a Great Man.

1.3. "These, monks, are the thirty-two marks peculiar to a
Great Man, and for that Great Man who possesses them only
two courses are open. . .And sages of other communions 951
know these thirty-two marks, but they do not know the kar-
mic reasons for the gaining of them.

1.4. 'Monks, in whatever former life, former existence or
dwelling-place the Tathagata, being bom a human being,
undertook mighty deeds to good purpose, unwavering in
good conduct of body, speech and thought, in generosity, self-
discipline, observance of the fast-day, in honouring parents,
ascetics and Brahmins and the head of the clan, and in other
highly meritorious [146] acts; by performing that kamma, hea-
ping it up, lavishly and abundantly, at the breaking-up of the
body after death he was reborn in a happy state, in a heavenly
world, where he was endowed beyond other devas in ten res-
pects: in length of heavenly life, beauty, happiness, splendour,
influence, and in heavenly sights, sounds, smells, tastes and
contacts. Falling away from there and coming to be reborn
here on earth, he acquired this mark of the Great Man: (1) feet
with level tread, so that he places his foot evenly on the
ground, lifts it evenly, and touches the ground evenly with
the entire sole.

iii 147 The Marks of a Great Man 443

1.5. 'Being endowed with this mark, if he keeps to the house-
hold life, he will become a wheel-turning monarch . . . Con-
quering without stick or sword, but by justice, he rules over
this earth as far as its ocean-boundaries, a land open, unin-
fested by brigands, free from jungle, powerful, prosperous,
happy and free from perils. As a mler, how does he benefit?
He cannot be impeded by any human foe with ill-intent. That
is his benefit as a mler. And if he goes forth into homeless-
ness, he will become a fully- enlightened Buddha ... As such,
how does he benefit? He cannot be impeded by any enemy or
adversary from within or without, from greed, hatred or delu-
sion, nor by any ascetic [147] or Brahmin, any deva, mara or
Brahma, or any being in the world. That is his benefit as a
Buddha.' This was what the Lord declared.

1.6. About this it was said:

'Truthful, righteous, tamed and stilled,

Pure and virtuous, keeping fasts,

Generous, harming none, at peace
He undertook this mighty task.

And at his end to heaven went.

To dwell in joy and happiness.

Returned from there to earth, his feet
With level tread did touch the ground.

Assembled augurs then declared:

"For him who level treads the ground.

No obstacles can bar his path.

If he leads the household life.

Or if he leaves the world behind:

This the mark does clearly show.

If a layman, no adversary.

No foe can stand before him.

No human power exists that can
Deprive him of his kamma's fruit.

Or if the homeless life's his choice:

On renunciation bent, and clear
Of vision — chief of men he'll be.

Peerless, never more reborn:

This the law shall be for him." '

444 Lakkhana Sutta: Sutta 30 iii 149

1.7. 'Monks, in whatever former life . . . the Tathagata, being
bom a human being, [148] lived for the happiness of the many,
as a dispeller of fright and terror, provider of lawful protection
and shelter, and supplying all necessities, by performing that
kamma, . . . was reborn in a happy state, a heavenly world . . .
Falling away from there and coming to be reborn here on
earth, he acquired this mark of the Great Man: (2) on the soles
of his feet are wheels of a thousand spokes, complete with
felloe and hub.

1.8. "Being endowed with this mark, if he keeps to the house-
hold life, he will become a wheel-turning monarch. . .As a
mler, how does he benefit? He has a great retinue: he is sur-
rounded by Brahmin householders, citizens and villagers, trea-
surers, guards, doorkeepers, ministers, tributary kings, tenants-
in-chief, and pages. That is his benefit as a mler. And if he
goes forth into homelessness, he will become a fully-enlighten-
ed Buddha. . .As such, how does he benefit? He has a large
retinue: he is surrounded by monks, nuns, male and female
lay-followers, devas and humans, asuras, 952 nagas and gan-
dhabbas. 953 That is his benefit as a Buddha/ This was what the
Lord declared.

1.9. About this it was said:

"In times gone by, in former births
As man, to many doing good.

Dispelling fright and panic fear,

Eager to guard and give defence.

He undertook this mighty task, [149]

And at his end to heaven went.

To dwell in joy and happiness.

Returned from there to earth, his feet
Are found to bear the mark of wheels.

Each a thousand-spoked, complete.

Assembled augurs then declared.

Seeing these many marks of merit:

""Great will be his following.

All his foes he will subdue.

This is the wheel-marks clearly show.

If he does not renounce the world.

He'll turn the Wheel, and mle the earth.

iii 151 The Marks of a Great Man 445

The nobles will his vassals be.

All in attendance on his power.

But if the homeless life's his choice:

On renunciation bent, and clear
Of vision — men and devas
asuras, sakkas, rakkhasas, 954
gandhabbas, nagas, garudas.

Four-foot beasts will serve him too,

Unrivalled, by devas and by men
Alike revered in all his glory." '

1.10. 'Monks, in whatever former life. . . the Tathagata, being
bom a human being, rejecting the taking of life and abstain-
ing from it, and laying aside stick and sword, dwelt, kind and
compassionate, having friendship and sympathy for all living
beings, by performing that kamma, . . . was reborn in a happy
state . . . Falling away from there and coming to be reborn on
earth, he acquired these three marks of the Great [150] Man:
(3) projecting heels, (4) long fingers and toes, and (15) a divine-
ly straight body.

1.11. "Being endowed with these marks, if he keeps to the
household life, ... as a mler, how does he benefit? He is long-
lived, long-enduring, attaining a great age, and during that
time no human foe can possibly take his life ... As a Buddha,
how does he benefit? He is long-lived . . . ; no foe, whether an
ascetic or Brahmin, a deva, mara or Brahma, or anyone in the
world can possibly take his life. That is his benefit as a
Buddha." This was what the Lord declared.

1.12. About this it was said:

'Knowing well their dread of death,

Beings he forbore to kill.

This goodness eamt him heavenly birth,

Where he rejoiced in merit's fruit.

Returning thence to earth he bore
On his person these three marks:

His heels are full and very long,

Brahma like he's straight of form.

Fair to see, and shapely-limbed,

His fingers tender, soft and long. [151]

By these three marks of excellence

446 Lakkhana Sutta: Sutta 30 iii 153

It's known the youth will be long-lived.

“Long he'll live in household life
Longer still as homeless one
Practising the noble powers:

So the three marks indicate." '

1.13. 'Monks, in whatever former life. . .the Tathagata be-
came a giver of fine food, delicious and tasty, hard and soft,
and of drinks, by performing that kamma, ... he was reborn in
a heavenly world . . . Falling away from there and being reborn
here on earth, he acquired this mark of the Great Man: (16) the
seven convex surfaces, on both hands, both feet, both shoulders
and his trunk.

1.14 'Being endowed with this mark,. . .as a ruler, how does
he benefit? He receives fine food and drinks ... As a Buddha,
likewise/ [152] This is what the Lord said.

1.15. About this it was said:

'Dispenser of delicious foods
And finest-tasting drinks he was.

This goodness brought him happy birth.

And long he dwelt in Nandana. 955
To earth returned, the seven signs
On gently- swelling limbs he bore.

Assembled augurs then declared.

Fine food and -drink he would enjoy:

Not merely in the household life —

For though he should renounce the world
And cut the bonds of worldly living,

Delicious food he'd still receive!'

1.16. 'Monks, in whatever former life. . .the Tathagata made
himself beloved through the four bases of sympathy: 956 gene-
rosity, pleasing speech, beneficial conduct and impartiality,
... on returning to this earth he acquired these two [153]
marks of the Great Man: (5) soft and tender hands and feet,
and (6) net-like hands and feet.

1.17. 'Being endowed with these two marks, ... as a ruler,
how does he benefit? All his retinue are well-disposed to him:

1 iii 154 The Marks of a Great Man 447

I Brahmin householders, citizens and villagers, treasurers, guards,

j doorkeepers, . . . pages. As a Buddha, how does he benefit? All

* his followers are well-disposed to him: monks, nuns, male

. and female lay-folowers, devas and humans, asuras, nagas,

gandhabbas. That is his benefit as a Buddha.' This is what the
Lord said.

^ 1.18. About this it was said:

j 'Through giving and through helpful acts,

* Pleasing speech and evenness
Of mind, of benefit to all,

| He at death to heaven went.

When he thence returned to earth.

His hands and feet were soft and tender.

His toes and fingers netwise spread.

| Very fair he was to see:

j Thus the infant was endowed. [134]

j * "He'll be ruler of the people,

j. Surrounded by a faithful flock.

Fair of speech, to good deeds given,

| In conduct virtuous and wise,

t But if the joys of sense he spurns,

A Conqueror, he will teach the path,
j And, delighted by his words,

,] All those who hear will follow him

ij In Dhamma's great and lesser ways!" '

* • 1.19. 'Monks, in whatever former life. . .the Tathagata be-

came a speaker to the people about their welfare, about Dham-
j ma, explaining this to people and being a bearer of welfare

and happiness to beings, a dispenser of Dhamma, ... on re-
l turning to this earth he acquired these two marks of the Great

I Man: (7) high-raised ankles, and (14) upward-growing body-

hairs.

1.20. 'Being endowed with these marks, ... as a ruler, how
I does he benefit? He becomes the chief, foremost, highest, su-

j preme among the unrenounced 957 . ..Asa Buddha, he becomes

| the chief, foremost, highest, supreme among all beings. That

I is his benefit as a Buddha.' This was what the Lord declared.

448 Lakkhana Sutta: Sutta 30 iii 157

1.21. About this it was said: [155]

'One time he spoke of all that's good.

Preaching loud to all mankind.

Bringing blessings to all beings,

Liberal dispenser of the law.

For such conduct and such deeds.

Heavenly birth was his reward.

Here returned, two marks were his,

Marks of happiness supreme:

Upward-growing body-hairs,

Ankles high above the foot,

Built up beneath the flesh and skin.

Well-formed above, and beautiful.

"If he leads the household life.

The greatest riches will be his.

No greater man will be found:

As Jambudipa's Lord he'll rule. [136]

If, supremely strong, he leaves the world.

He will be the chief of beings.

No man greater will be found:

As Lord of all the world he'll rule."'

1.22. 'Monks, in whatever former life ... the Tathagata be-
came a skilled exponent of a craft, a science, a way of conduct
or action, thinking: "What can I learn quickly and acquire,
quickly practise, ■‘without undue weariness?". . .on returning
to earth, he acquires this mark of the Great Man: (8) legs like
an antelope's.

1.23. 'Being endowed with this mark, ... as a ruler he quick-
ly acquires whatever things befit a ruler, the things that per-
tain to a ruler, delight him and are appropriate to him. As a
Buddha, likewise/ This was what the Lord declared.

1.24. About that it was said:

'Arts and sciences, ways and deeds:

"Let me learn with ease", he says. [137]

Skills that harm no living thing
Fast he learnt, with little toil.

From such deeds, skilled and sweet.

hi 15 8 The Marks of a Great Man 449

Graceful and fair his limbs will be.

While fairly set in spiral curves
From tender skin the hairs stand up.

Antelope-legged is such a man:

Wealth, they say, will soon be his.

"Each single hairlet brings him luck.

If he maintains the household life.

But should he choose to leave the world
On renunciation set.

Clear-eyed, all things he'll quickly find
Befitting such a lofty course." '

1.25. 'Monks, in whatever former life... the Tathagata ap-
proached an ascetic or Brahmin and asked: "Sir, what is the
good, what is the bad? What is blameworthy, what is not?
What course is to be followed, what is not? What, if I do it,
will be to my lasting sorrow and harm, what to my lasting
happiness?" 958 ... on returning to this earth, he acquired this
mark of the Great Man: [158] (12) his skin is so delicate and
smooth that no dust can adhere to his body.

1.26. 'Being endowed with this mark,. . . as a ruler he will be
very wise, and among the unrenounced there will be none
equal or superior to him in wisdom ... As a Buddha he will
have great wisdom, extensive wisdom, joyous wisdom, swift
wisdom, penetrative wisdom, discerning wisdom, 959 and
among all beings there will be none equal to him or superior
to him in wisdom.' This was what the Lord declared.

1.27. About this it was said;

'In former days, in former births.

Eager to know, a questioner.

He waited on the homeless ones:

Keen to learn the truth, he would
Heed their words about life's goal.

The fruit of this, when bom again
As man, his skin was soft and tender.

Assembled augurs thus declared:

"Subtle meanings he'll discern.

If he does not leave the world.

He'll be a wheel-revolving king

450 Lakkhana Sutta: Sutta 30 iii 160

Wise to know all subtleties.

Equalled or surpassed by none. [159]

But should he choose to leave the world

( On renunciation set.

Highest wisdom will be his.

Enlightenment supreme and vast." '

1.28. 'Monks, in whatever former life. . .the Tathagata lived
without anger, perfectly unruffled, and even after many words
had been uttered was not abusive, or agitated, or wrathful, or
aggressive, displaying neither anger nor hatred nor resent-
ment, but was in the habit of giving away fine, soft rugs,
cloaks, fine linen, cotton, silk and woollen stuffs, ... on return-
ing to this earth, he acquired this mark of the Great Man: (11) a
bright complexion, the colour of gold.

1.29. 'Being endowed with this mark,. . .as a ruler he will
receive such fine stuffs,... as a Buddha, likewise.' This was
what the Lord declared.

1.30. About this it was said:

'Established in goodwill, he gave
Gifts of clothing, soft and fine. [160]

In former lives he thus dispensed
As the rain-god pours down showers.

This goodness brought him heavenly birth.

Where he rejoiced in merit's fruit.

That time past, like fine- wrought gold
His body is, more fair than all
The gods he seems, great Indra's like.

'If he lives the household life.

He'll regulate this wicked world.

And, for what he's done, receive
Clothes of finest quality.

Rugs and coverlets of the best.

And should he choose to leave the world.

Such things likewise he'll receive:

Virtue's fruit can not be lost."'

1.31. 'Monks, in whatever former life... the Tathagata re-
united those long-lost with relatives, friends and companions

iii 162 The Marks of a Great Man 451

who had missed them, reunited mother with child and child
with mother, father [161] with child and child With father,
brother with brother, brother with sister and sister with bro-
ther, making them one again with great rejoicing, ... on return-
ing to earth he acquired this mark of the Great Man: (10) his
male organs are enclosed in a sheath.

1.32. 'Being endowed with this mark,. . .as a ruler he will
have numerous sons, more than a thousand sons, powerfully
built heroes, crushers of the enemy host. As a Buddha, like-
wise.' This was what the Lord declared.

1.33. About this it was said:

'In former days, in former births.

Long-lost friends and relatives.

Companions too, he brought together,

Thus uniting them in joy.

This good deed brought heavenly birth.

Bliss and joy were his reward.

When he thence returned to earth.

Sheath-enclosed his organs were. [162]

"Numerous children such will have.

More than a thousand sons are his,

Hero-champions, conquerors,

And filial too, the layman's joy.

But if he leaves the world, still more
With children he will be endowed:

Those who depend upon his word.

And so, renounced or not, this sign
Such benefits as this portends."'

[End of first recitation-section]

2.1. 'Monks, in whatever former life. . .the Tathagata, consi-
dering the welfare of people, knew the nature of each, knew
each one himself, and knew how each one differed: "This one
deserves such-and-such, that one deserves so-and-so", so he
distinguished them, ... on returning to earth he acquired these
two marks of the Great Man: (19) he is proportioned like a

45 2 Lakkhana Sutta: Sutta 30 iii 165

banyan-tree, and (9) standing, without bending, he can touch
and rub his knees with both hands.

2.2. 'Being endowed with these marks, ... as a ruler [163] he
will be rich, of great wealth and resources, having a full
treasury of gold and silver, all sorts of goods, and his granary
will be full of com. As a Buddha he will be wealthy and rich,
and these will be his treasures: faith, morality, moral shame, 960
moral dread, 961 learning, renunciation 962 and wisdom.' This
was what the Lord declared:

2.3. About this it was said:

'Weighing in the balance, noting.

Seeking people's benefit.

Seeing: "This one that deserves,

And that one this", he judged them.

Now he can unbending stand

And touch his knees with both his hands.

And his tree-like girth and height
Is the fruit of virtuous deeds.

Those who read the marks and signs.

Experts in such lore declare:

"Things that suit the household life
As a child he'll get in plenty, [164]

Much worldly wealth as this world's lord.

As befits a layman, shall be his.

But should he # worldly wealth renounce.

He'll gain the wealth that's unsurpassed."'

2.4. 'Monks, in whatever former life the Tathagata. . .desired
the welfare of the many, their advantage, comfort, freedom
from bondage, thinking how they might increase in faith,
morality, learning, renunciation, in Dhamma, in wisdom, in
wealth and possessions, in bipeds and quadrupeds, in wives
and children, in servants, workers and helpers, in relatives,
friends and acquaintances, ... on returning to earth he acquired
these three marks of the Great Man: (17) the front part of his
body is like a lion's, (18) there is no hollow between his
shoulders, and (20) his bust is evenly rounded.

2.5. 'Being endowed with these marks, ... as a mler [165] he
cannot lose anything: wealth and possessions, bipeds and

111 166 The Marks of a Great Man 453

quadrupeds, wives and children losing nothing, he will suc-
ceed in all things. As a Buddha he cannot lose anything: faith,
morality, learning, renunciation or wisdom - losing nothing,
he will succeed in all things.' This was what the Lord de-
clared.

2.6. About this it was said:

'Faith, morality, learning, wisdom.

Restraint and justice, much good else.

Wealth, possessions, wives and sons.

Flocks, kin, friends, colleagues.

Strength, good looks and happiness:

These things he wished for others
That they might keep and never lose.

"So, lion-fronted, he was bom.

Not hollow-backed, and round before.

Through past good kamma well stored up.

With such birth-marks spared all loss.

In household life he's rich in goods.

In wife and sons and quadmpeds.

Or if renounced, possessing naught.

Supreme enlightenment is his.

Where no failure enters in.'" [166]

2.7. 'Monks, in whatever former life the Tathagata. . .was
one who avoided harming beings by hand, by stones, stick or
sword,. . .on returning to earth he acquired this mark of the
Great Man: (21) he has a perfect sense of taste. Whatever he
touches with the tip of his tongue he tastes in his throat, and
the taste is dispersed everywhere.

2.8. 'Being endowed with this mark, ... as a ruler he will
suffer little distress or sickness> his digestion will be good,
being neither too cold nor too hot. 963 As a Buddha likewise!
he is also equable and tolerant of exertion.' This was what the
Lord declared.

2.9. About this it was said:

'Harming none by hand, stick, stone.

Causing death to none by sword.

Harmless, threatening none with bonds.

454 Lakkhana Sutta: Sutta 30 iii 169

With happy birth he gained the fruit
Of these good deeds, and then reborn, [167]

Erect his taste-buds, and well-set. 964
Those who know the marks declare:

"Great happiness will be his lot
As layman or as wanderer:

That's the meaning of this sign.'"

2.10. 'Monks, in whatever former life the Tathagata. . .was
accustomed to look at people not askance, obliquely or fur-
tively, 965 but directly, openly and straight- forwardly, and with
a kindly glance, ... on returning to earth he acquired these two
marks of the Great Man: (29) deep blue eyes, and (30) eyelashes
like a cow's.

2.11. 'Being endowed with these marks, ... as a ruler, he will
be looked upon with love by the common people; he will be
popular and loved by Brahmin householders [168] citizens and
villagers, treaturers, guards, doorkeepers, . . . pages. As a Bud-
dha, he will be popular with and loved by monks, nuns, male
and female lay-followers, devas and humans, asuras, nagas
and gandhabbas.' This was what the Lord declared.

2.12. About this it was said:

'Not looking askance, obliquely, or
Turning aside his glance, he looks
Direct and openly at folk
With candour bn d with kindly eye.

In happy place reborn, he there
Enjoys the fruits of his good deeds.

Reborn here, his lashes are
. Like a cow's; his eyes are blue.

Those who know such things declare
(Interpreting the marks with skill),

"A child with such fine eyes will be
One who's looked upon with joy.

If a layman, thus he'll be
Pleasing to the sight of all. [169]

If ascetic he becomes.

Then loved as healer of folk's woes."'

1 7 I The Marks of a Great Man 455

2.13. 'Monks, in whatever former life the Tathagata. . .be-
came the foremost in skilled behaviour, a leader in right
action of body, speech and thought, in generosity, virtuous
conduct, observance of fasts, in honouring father and mother,
ascetics and Brahmins and the head of the clan, and in various
other proper activities, ... on returning to earth he acquired
this mark of the Great Man: (32) a head like a royal turban.

2.14. 'Being endowed with this mark,. . .as a ruler he will
receive the loyalty of Brahmin householders, citizens. . .As a
Buddha he will receive the loyalty of monks, nuns . . . ' This
was what the Lord declared.

2.15. About this it was said:

'He led the way in conduct then.
Intent on living righteously.

Thus folk were loyal to him here.

And heavenly reward was his. [170]
And after that reward was done.

He reappeared with turbaned head.
Those who know the signs declared:
"He will be the first of men.

All will serve him in this life
Just as was the case before.

If a nobleman of wealth.

He'll gain the service of his folk.

But should he leave the world, this man
Of doctrine will a master be.

And all the folk will flock to hear
The teaching that he will proclaim/"

2.16. 'Monks, is whatever former life the Tathagata, . . .reject-
ing false speech, put away lies and became a truth-speaker,
wedded to the truth, reliable, consistent, not deceiving the
world,. . .on returning to earth he acquired these two marks of
the Great Man: (13) his body-hairs separate, one to each pore,
and (31) the hair between his brows white and soft like cotton-
down.

2.17. Being endowed with these marks, ... as a ruler he will
be obeyed by Brahmin householders . . . [171] As a Buddha he

456 Lakkhana Sutta: Sutta 30 ... iii 17 2

will be obeyed by monks . . / This was what the Lord de-
clared.

2.18. About this it was said:

'True to his promise in past births.

Sincere of speech, he shunned all lies.

Breaker of his word to none,

He pleased by truth and honesty.

White and bright and soft as down
The hair appeared between his brows,

And from one pore no two hairs grew,

But each one separate appeared.

Assembled augurs thus declared
(Having read the marks with skill):

"With such a mark between the brows.

And such hairs, he'll be obeyed
By all, and if a layman still.

They'll respect him for past deeds;

If renounced, possessionless.

As Buddha they will worship him." '

2.19. 'Monks, in whatever former life the Tathagata, . . .reject-
ing slander, abstained from it, not repeating there what he
had heard here to the detriment of these, or repeating what he
had heard there to the detriment of those. . . [172] Thus he was
a reconciler of those at variance and an encourager of those at
one, rejoicing in peace, loving it, delighting in it, one who
spoke up for peace (as Sutta i, verse 1.9). On returning to earth
he acquired these two marks of the Great Man: (23) forty teeth,
and (25) no spaces between the teeth.

2.20. 'Being endowed with these marks, ... as a ruler, his fol-
lowers: Brahmin householders, citizens. . .will not be divid-
ed among themselves. Likewise as a Buddha, his followers,
monks, nuns. . .will not be divided among themselves.' This
was what the Lord declared.

2.21. About this it was said:

'He's no speaker of wicked words
That cause dissension or increase it.

Prolonging strife and bitterness.

iii 174 The Marks of a Great Man 457

Leading to good friendship's end.

What he spoke was all for peace.

And relinking severed bonds. [173]

His power he used to end all strife,

Harmony was his delight.

In happy realm reborn, he there
Enjoyed the fruits of his good deeds.

Returned to earth, his teeth grew close.

Forty of them, firmly set.

"If a nobleman of wealth.

Gentle will his subjects be;

If a recluse, free from taint.

Well set-up his flock will be." ' 966

2.22. 'Monks, in whatever former life the Tathagata,. ..re-
jecting harsh speech, abstained from it, spoke what was blam-
less, pleasing to the ear, agreeable, reaching the heart, urbane,
pleasing and attractive to the multitude, ... on returning to
earth he acquired these two marks of the Great Man: (27) his
tongue was very long, and (28) he had a Brahma-like voice,
like the karavika- bird.

2.23. 'Being endowed with these marks,. . .as a ruler he will
have a persuasive 967 voice: all. . .Brahmin householders, citi-
zens . . . will take his words to heart. As a Buddha, too, [174] he
will have a persuasive voice: all . . . monks, nuns . . . will take his
words to heart.' This was what the Lord declared.

2.24. About this it was said:

'He's no speaker of abuse.

Harsh and painful, hurting folk.

His voice is gentle, kind and sweet.

Appealing to the hearts of folk
And delightful to their ears.

In happy realm reborn, he there
Enjoyed the fruits of his good deeds.

Having tasted this reward,

With Brahma-voice endowed, to earth
He returned, and long his tongue.

"And what he says will carry weight.

If layman, he will prosper much.

458 Lakkhana Sutta: Sutta 30 iii 176

But if this man should leave the world, [175]

Folk will take his words to heart.

And set great store by all he says." '

2.25. 'Monks, in whatever former life the Tathagata,. . .re-
jecting idle chatter, spoke at the right time, what was correct
and to the point, of Dhamma and discipline, and what was
bound up with profit,... on returning to earth he acquired
this mark of the Great Man: (22) jaws like a lion's.

2.26. 'Being endowed with this mark, ... as a ruler he cannot
be overcome by any human foe or opponent. As a Buddha he
cannot be overcome by any foe or hostile thing from within or
without, by lust, hatred or delusion, by any ascetic or Brah-
min, deva, mara, Brahma or anything in the world.' This was
what the Lord declared.

2.27. About this it was said:

'No idle talk or foolishness,

Fruit of scatterbrain was his.

Harmful things he put aside.

Speaking only all men's good. [176]

And so at death he went to heaven
To taste the fruit of deeds well done.

Returned to earth once more, his jaw
Resembled that of him that's lord
Of all twice-two-footed things.

"He will be a* king unbeaten,

Lord of men, of mighty power.

Like the Lord of threefold heaven, 968
Like the greatest of the gods,
gandhabbas, sakkas, asuras
Will strive in vain to cast him down.

As layman thus he'll be throughout
All the quarters of the world."' 969

2.28. 'Monks, in whatever former life the Tathagata, . . . reject-
ing wrong livelihood, lived by right livelihood, refraining
from cheating with false weights and measures, from bribery
and corruption, deception and insincerity, from wounding,
killing, imprisoning, lighway robbery, and taking goods by

hi 179 The Marks of a Great Man 459

force. 970 [177] On returning to earth he acquired these two
marks of the Great Man: (24) even teeth, and (26) very bright
canine teeth.

2.29. 'Being endowed with these marks, if he keeps to the
household life he will be a wheel- turning monarch. . .As a
ruler, his followers. . .Brahmin householders. . .will be pure.

2.30. 'But if he goes forth from the household life into home-
lessness, ... as a Buddha, his followers . . . monks, nuns . . . will
be pure.' This was what the Lord declared.

2.31. About this it was said:

'Wrongful living he gave up

And took a pure and righteous course. [178]

Harmful things he cast aside.

Working only for folk's good.

Heaven brings him sweet reward
For deeds he's done that earn the praise
Of those who're wise and skilled:

He shares in all delights and joys
Like the lord of threefold heaven.

Falling thence to human state.

As residue of virtue's fruit.

He gains evenness of teeth.

Purity and brightness too.

Assembled augurs thus declared
He'll be the wisest of mankind,

"And pure his followers will be,

Whose even teeth like birds' plumes shine.

As king his pure retainers will

Bow to his, their lord's, command. [179]

Not oppressed by force, they will
Strive for general weal and joy.

But if he dwells, a wanderer,

Free from evil, all lust quenched.

Drawing back the veil; 971 with pain
And weariness all gone, he'll see
This world and the next, and there
Lay-folk and renounced, who flock
To cast aside, as he has taught,

460 Lakkhana Sutta: Sutta 30 iii 179 i

■ - |

Those impure, evil things he blames.

Thus his followers are pure.

For he drives out from their hearts

Evil and corrupting states/" !

31 Sigalaka Sutta: To Sigalaka 972
Advice to Lay People

[180] i. Thus have I heard. Once the Lord was staying at
Rajagaha, at the Squirrels' Feeding Place in the Bamboo Grove.
And at that time Sigalaka the householder's son, having got
up early and gone out of Rajagaha, was paying homage, with
wet clothes and hair and with joined palms, to the different
directions: to the east, the south, the west, the north, the nadir
and the zenith.

2. And the Lord, having risen early and dressed, took his
robe and bowl and went to Rajagaha for alms. And seeing
Sigalaka paying homage to the different directions, he said:
'Householder's son, why have you got up early to [181] pay
homage to the different directions?' 'Lord, my father, when he
was dying, told me to do so. And so. Lord, out of respect for
my father's words, which I revere, honour and hold sacred, I
have got up thus early to pay homage in this way to the six
directions.' 'But, householder's son, that is not the right way
to pay homage to the six directions according to the Ariyan
discipline.' 'Well, Lord, how should one pay homage to the six
directions according to the Ariyan discipline? It would be
good if the Blessed Lord were to teach me the proper way to
pay homage to the six directions according to the Ariyan
discipline.' 'Then listen carefully, pay attention, and I will
speak.' 'Yes, Lord', said Sigalaka, and the Lord said:

3. 'Young householder, it is by abandoning the four defile-
ments of action, 973 by not doing evil from the four causes, by
not following the six ways of wasting one's substance 974 —
through avoiding these fourteen evil ways — that the Ariyan
disciple covers the six directions, and by such practice be-
comes a conqueror of both worlds, so that all will go well with

461

462 Sigalaka Sutta: Sutta 31 iii 183

him in this world and the next, and at the breaking-up of the
body after death he will go to a good destiny, a heavenly
world.

'What are the four defilements of action that are abandon-
ed? Taking life is one, taking what is not given is one, sexual
misconduct is one, lying speech is one. These are the four de-
filements of action that he abandons.' Thus the Lord spoke.

4. And the Well-Farer having spoken, the Teacher added: 975

[182]

'Taking life and stealing, lying,

Adultery, the wise reprove.

5. 'What are the four causes of evil from which he refrains?
Evil action springs from attachment, it springs from ill-will, it
springs from folly, it springs from fear. If the Ariyan disciple
does not act out of attachment, ill-will, folly or fear, he will not
do evil from any one of the four causes.' Thus the Lord spoke.

6. And the Well-Farer having spoken, the Teacher added:

'Desire and hatred, fear and folly:

He who breaks the law through these.

Loses all his fair repute
Like the moon at waning-time.

Desire and hatred, fear and folly,

He who never yields to these
Grows in goodness and repute
Like the moon at waxing-time.

7. 'And which are the six ways of wasting one's substance
that he does not follow? Addiction to strong drink and sloth-
producing drugs is one way of wasting one's substance, haunt-
ing the streets at unfitting times is one, attending fairs is one,
being addicted to gambling is one, keeping bad company is
one, habitual idleness is one.

8. 'There are these six dangers attached to addiction to strong
drink and sloth-producing drugs: present waste of money,
increased quarrelling, liability to sickness, loss of good name,

[183] indecent exposure of one's person, and weakening of the
intellect.

iii 184 Advice to Lay People 463

9. There are these six dangers attached to haunting the
streets at unfitting times: one is defenceless and without pro-
tection, and so are one's wife and children, and so is one's
property; one is suspected of crimes, 976 and false reports are
pinned on one, and one encounters all sorts of unpleasant-
ness.

10. 'There are these six dangers attached to frequenting fairs:
[One is always thinking:] “Where is there dancing? Where is
there singing? Where are they playing music? Where are they
reciting? Where is there hand-clapping? 977 Where are the
drums?"

11. 'There are these six dangers attached to gambling: the
winner makes enemies, the loser bewails his loss, one wastes
one's present Wealth, one's word is not trusted in the assem-
bly, one is despised by one's friends and companions, one is
not in demand for marriage, 978 because a gambler cannot
afford to maintain a wife.

12. 'There are these six dangers attached to keeping bad
company: any gambler, any glutton, any drunkard, any cheat,
any trickster, any bully is his friend, his companion. [184]

13. 'There are these six dangers attached to idleness: Think-
ing: "It's too cold", one does not work; thinking: "It's too
hot", one does not work; thinking: “It's too early", one does
not work; thinking: “It's too late", one does not work; think-
ing: "I'm too hungry", one does not work; thinking: "I'm too
full", one does not work.' Thus the Lord spoke.

14. And the Well-Farer having spoken, the Teacher added:

'Some are drinking-mates, and some
Profess their friendship to your face,

But those who are your friends in need,

They alone are friends indeed. ,

Sleeping late, adultery.

Picking quarrels, doing harm.

Evil friends and stinginess.

These six things destroy a man.

He who goes with wicked friends
And spends his time in wicked deeds.

464 Sigalaka Suita: Sutta 31 iii 186

In this world and the next as well
That man will come to suffer woe.

Dicing, wenching, drinking too.

Dancing, singing, daylight sleep.

Untimely prowling, evil friends
And stinginess destroy a man.

He plays with dice and drinks strong drink
And goes with others' well-loved wives. [185]

He takes the lower, baser course.

And fades away like waning moon.

The drunkard, broke and destitute,

Ever thirsting as he drinks.

Like stone in water sinks in debt.

Soon bereft of all his kin.

He who spends his days in sleep,

And makes the night his waking-time,

Ever drunk and lecherous,

Cannot keep a decent home.

"Too cold! Too hot! Too late!" they cry,

Thus pushing all their work aside,

Till every chance they might have had
Of doing good has slipped away.

But he who reckons cold and heat
As less than straws, and like a man
Undertakes the task in hand.

His joy will never grow the less. 979

15. 'Householder's son, there are these four types who can
be seen as foes in friendly guise: the man who is all take is
one, the great talker is one, the flatterer is one, and the fellow-
spendthrift is one.

16. 'The man who is all take can be seen to be a false friend
for four reasons: [186] he takes everything, he wants a lot for
very little, what he must do he does out of fear, and he seeks
his own ends.

17. 'The great talker can be seen to v be a false friend for four

iii 187 Advice to Lay People 465

reasons: he talks of favours in the past, and in the future, he
mouths empty phrases of goodwill, and when something
needs to be done in the present, he pleads inability owing to
some disaster. 980

18. 'The flatterer can be seen to be a false friend for four
reasons: he assents to bad actions, he dissents from good
actions, he praises you to your face, and he disparages you
behind your back.

19. 'The fellow- spendthrift can be seen to be a false friend
for four reasons: he is a companion when you indulge in
strong drink, when you haunt the streets at unfitting times,
when you frequent fairs, and when you indulge in gambling.'
Thus the Lord spoke.

20. And the Well-Farer having spoken, the Teacher added:

"The friend who seeks what he can get.

The friend who talks but empty words,

The friend who merely flatters you.

The friend who is a fellow- wastrel:

These four are really foes, not friends.

The wise man, recognising this.

Should hold himself aloof , from them
As from some path of panic fear. [187]

21. 'Householder's son, there are these four types who can
be seen to be loyal 981 friends: the friend who is a helper is
one, the friend who is the same in happy and unhappy times
is one, the friend who points out what is good for you is one,
and the friend who is sympathetic is one.

22. 'The helpful friend can be seen to be a loyal friend in
four ways: he looks after you when you are inattentive, 982 he
looks after your possessions when you are inattentive, he is a
refuge when you are afraid, and when some business is to be
done he lets you have twice what you ask for.

23. 'The friend who is the same in happy and unhappy
times can be seen to be a loyal friend in four ways: he tells
you his secrets, he guards your secrets, he does not let you
down in misfortune, he would even sacrifice his life for you.

24. 'The friend who points out what is good for you can be
seen to be a loyal friend in four ways: he keeps you from

466 Sigalaka Sutta: Sutta 31 iii 189

wrongdoing, he supports you in doing good, he informs you
of what you did not know, and he points out the path to
heaven.

25. 'The sympathetic friend can be seen to be a loyal friend
in four ways: he does not rejoice at your misfortune, he re-
joices at your good fortune, he stops others who speak against
you, and he commends others who speak in praise of you.'
Thus the Lord spoke.

26. And the Well-Farer having spoken thus, the Teacher
added: [188]

'The friend who is a helper and
The friend in times both good and bad.

The friend who shows the way that's right,

The friend who's full of sympathy:

These four kinds of friends the wise
Should know at their true worth, and he
Should cherish them with care, just like
A mother with her dearest child.

The wise man trained and disciplined
Shines out like a beacon-fire.

He gathers wealth just as the bee
Gathers honey, and it grows
Like an ant-hill higher yet.

With wealth so gained the layman can
Devote it to his people's good.

He should divide his wealth in four
(This will most advantage bring).

One part he may enjoy at will.

Two parts he should put to work.

The fourth part he should set aside
As reserve in times of need.

27. 'And how, householder's son, does the Ariyan disciple
protect the six directions? These six things are to be regarded
as the six directions. The east denotes mother and father. [189]
The south denotes teachers, 983 The west denotes wife and
children. The north denotes friends and companions. The
nadir denotes servants, workers and helpers. The zenith de-
notes ascetics and Brahmins.

iii 190 Advice to Lay People 467

28. 'There are five ways in which a son should minister to
his mother and father as the eastern direction. [He should
think:] "Having been supported by them, I will support them.
I will perform their duties for them. I will keep up the family
tradition. I will be worthy of my heritage. After my parents'
deaths I will distribute gifts on their behalf." 984 And there are
five ways in which the parents, so ministered to by their son
as the eastern direction, will reciprocate: they will restrain
him from evil, support him in doing good, teach him some
skill, find him a suitable wife and, in due time, hand over his
inheritance to him. In this way the eastern direction is cover-
ed, making it at peace and free from fear.

29. 'There are five ways in which pupils should minister to
their teachers as the southern direction: by rising to greet
them, by waiting on them, by being attentive, by serving
them, by mastering the skills they teach. And there are five
ways in which their teachers, thus ministered to by their
pupils as the southern direction, will reciprocate: they will
give thorough instruction, make sure they have grasped what
they should have duly grasped, give them a thorough ground-
ing in all skills, recommend them to their friends and collea-
gues, and provide them with security in all directions. [190] In
this way the southern direction is covered, making it at peace
and free from fear.

30. "There are five ways in which a husband should minis-
ter to his wife as the western direction: by honouring her, by
not disparaging her, by not being unfaithful to her, by giving
authority to her, by providing her with adornments. And
there are five ways in which a wife, thus ministered to by her
husband as the western direction, will reciprocate: by proper-
ly organising her work, by being kind to the servants, by not
being unfaithful, by protecting stores, and by being skilful
and diligent in all she has to do. In this way the western
direction is covered, making it at peace and free from fear.

31. 'There are five ways in which a man should minister to
his friends and companions as the northern direction: by
gifts, by kindly words, by looking after their welfare, by
treating them like himself, and by keeping his word. And
there are five ways ih which friends and companions, thus
ministered to by a man as the northern direction, will recipro-

468 Sigalaka Sutta: Sutta 31

cate: by looking after him when he is inattentive, by looking
after his property when he is inattentive, by being a refuge
when he is afraid, by not deserting him when he is in trouble,
and by showing concern for his children. In this way the
northern direction is covered, making it at peace and free
from fear.

32. 'There are five ways in which a master 985 [191] should
minister to his servants and workpeople as the nadir: by
arranging their work according to their strength, by supplying
them with food and wages, by looking after them when they
are ill, by sharing special delicacies with them, and by letting
them off work at the right time. And there are five ways in
which servants and workpeople, thus ministered to by their
master as the nadir, will reciprocate: they will get up before
him, go to bed after him, take only what they are given, do
their work properly, and be bearers of his praise and good
repute. In this way the nadir is covered, making it at peace
and free from fear.

33. 'There are five ways in which a man should minister to
ascetics and Brahmins as the zenith: by kindness in bodily
deed, speech and thought, by keeping open house for them,
by supplying their bodily needs. And the ascetics and Brah-
mins, thus ministered to by him as the zenith, will reciprocate
in six ways: they will restrain him from evil, encourage him to
do good, be benevolently compassionate towards him, teach
him what he has not heard, and point out to him the way to
heaven. In this way the zenith is covered, making it at peace
and free from fear.' Thus the Lord spoke.

34. And the Well-Farer having spoken, the Teacher added:

'Mother, father are the east,

Teachers are the southward point, [192]

Wife and children are the west.

Friends and colleagues are the north.

Servants and workers are below.

Ascetics, Brahmins are above.

These directions all should be
Honoured by a clansman true.

He who's wise and disciplined, .

iii 192

Advice to Lay People 469

iii 193

Kindly and intelligent.

Humble, free from pride.

Such a one may honour gain.

Early rising, scorning sloth.

Unshaken by adversity,

Of faultless conduct, ready wit.

Such a one may honour gain.

Making friends, and keeping them.

Welcoming, no stingy host,

A guide, philosopher and friend.

Such a one may honour gain.

Giving gifts and kindly speech,

A life well-spent for others' good.

Even-handed in all things,

Impartial as each case demands:

These things make the world go round
Like the chariot's axle-pin.

If such things did not exist,

No mother from her son would get
Any honour and respect,

Nor father either, as their due.

But since these qualities are held
By the wise in high esteem, [193]

They are given prominence
And are rightly praised by all.'

35. At these words Sigalaka said to the Lord: 'Excellent,
Reverend Gotama, excellent! It is as if someone were to set up
what had been knocked down, or to point out the way to one
who had got lost, or to bring an oil-lamp into a dark place, so
that those with eyes could see what was there. Just so the
Reverend Gotama has expounded the Dhamma in various
ways. May the Reverend Gotama accept me as a lay-follower
from this day forth as long as life shall last!'

32 Atanafiya Suita: The Atanata
Protective Verses

[194] 1. Thus have I heard . 986 Once the Lord was staying at
Rajagaha on Vultures' Peak. And the Four Great Kings, 987
with a great array of yakkhas, of gandhabbas, of kumbhandas
and of nagas, 988 having set up a guard, a defensive force, a
watch over the four quarters, 989 as night was drawing to a
close, went to see the Lord, lighting up the entire Vultures'
Peak with their radiance, saluted him and sat down to one
side. And some of the yakkhas saluted him and sat down to
one side, some exchanged courtesies with him before sitting
down, same saluted him with joined palms, some announced
their name and clan, and some sat down in silence. 990

2. Then sitting to one side, King Vessavana 991 said to the
Lord: 'Lord, there are some prominent yakkhas who have no
faith in the Blessed Lord, and others who have faith; and
likewise [195] there are yakkhas of middle and lower rank who
have no faith in the Blessed Lord, and others who have faith.
But, Lord, the majority of yakkhas have no faith in the Blessed
Lord. Why is this? The Blessed Lord teaches a code of refrain-
ing from taking life, from taking what is not given, from sexual
misconduct, from lying speech, and from strong drink and
sloth-producing drugs. But the majority of the yakkhas do not
refrain from these things, and to do so is distasteful and
unpleasant to them. Now, Lord, there are disciples of the
Blessed Lord who dwell in remote forest glades, where there
is little noise or shouting, far from the madding crowd, hid-
den from people, suitable for retreat. And there are prominent
yakkhas living there who have no faith in the word of the
Blessed Lord. In order to give these folk confidence, may the
Blessed Lord learn 992 the Atanata protective verses, by means
of which monks and nuns, male and female lay-followers may

471

472 Atanatiya Sutta : Sutta 32 iii

dwell guarded, protected, unharmed and at their ease?' And
the Lord consented by silence.

3. Then King Vessavana, noting the Lord's consent, at
once recited these Atanata protective verses:

'Glory be to Vipassi, 993

The splendid one of mighty vision.

Glory be to Sikhi too.

The compassionate to all.

Glory be to Vessabhu,

Bathed in pure asceticism. 994 [196]

To Kakusandha glory be,

Victor over Mara's host.

To Konagamana glory too,

Brahmin fully perfect he.

Glory be to Kassapa,

Liberated every way.

Glory to Angirasa,

To the Sakyas' radiant son, 995
Teacher of the Dhamma he
That overcomes all suffering.

And they who from this world are freed, 996
Seeing to the heart of things.

They who are so mild of speech.

Mighty and of wisdom too.

To him who helps both gods and men.

To Gotama they offer praise:

In wisdom trained, in conduct too,

Mighty and resourceful too.

4. 'The point from where the sun comes up,

Aditya's child, in mighty arc.

At whose arising shrouding night
Is dispelled and vanishes.

So that with the risen sun

There comes to be what folk call Day,

There too this moving watery mass.

The deep and mighty ocean swells.

This men know, and this they call
Ocean or The Swelling Sea. [197]

This quarter is the East, or First: 997

iii 198 The Atanata Protective Verses 473

That is how the people call it.

This quarter's guarded by a king.

Mighty in power and fame is he.

Lord of all the gandhabbas.

Dhatarattha is his name.

Honoured by the gandhabbas.

Their songs and dances he enjoys.

He has many mighty sons.

Eighty, ten and one, they say,

And all with but a single name.

Called after Indra, lord of strength.

And when the Buddha greets their gaze,

Buddha, kinsman of the Sun,

From afar they offer homage
To the Lord of wisdom true:

"Hail, o man of noble race!

Hail to you, the first of men!

In kindness you have looked on us.

Who, though not human, honour you!

Often asked, do we revere
Gotama the Conqueror? —

We reply: 'We do revere
Gotama, great Conqueror,

In wisdom trained, in conduct too,

Buddha Gotama we hail!'"

3. 'Where they whom men call petas 998 dwell,

Abusive speakers, slanderers.

Murderous and greedy folk.

Thieves and cunning tricksters all, [198]

This quarter is the South, they say:

That is how the people call it.

This quarter's guarded by a king.

Mighty in power and fame is he.

Lord of all the kumbhandas.

And Virulhaka is his name.

Honoured by the kumbhandas.

Their songs and dances he enjoys. . .

(continue as 4).

474 Atanatiya Sutta: Sutta 32 iii 2 oo

6. 'The point at which the sun goes down,

Aditya's child, in mighty arc.

With whose setting day is done
And night. The Shrouder, as men say.

Comes again in daylight's place.

There too this moving watery mass.

The deep and mighty ocean swells.

This they know, and this men call
Ocean, or The Swelling Sea.

This quarter is the West, or Last: 999
Such is how the people call it. [199]

This quarter's guarded by. a king.

Mighty in power and fame is he.

Lord of all the naga folk,

And Virupakkha's his name.

Honoured by the naga folk.

Their songs and dances he enjoys . . .

(continue as 4).

7. 'Where lovely Northern Kuru lies.

Under mighty Neru fair.

There men dwell, a happy race, 1000
Possessionless, not owning wives. 1001
They have no need to scatter seed.

They have no need to draw the plough:

Of itself the ripened crop
Presents its 4 lf for men to eat.

Free from powder and from husk.

Sweet of scent, the finest rice, [200]

Boiling on hot oven-stones, 1002
Such the food that they enjoy.

The ox their single-seated mount, 1003
Thus they ride about the land.

Using women as a mount.

Thus they ride about the land; 1004
Using men to serve as mount.

Thus they ride about the land;

Using maidens as a mount.

Thus they ride about the land;

iii 201 The Atanata Protective Verses

Using boys to serve as mount.

Thus they ride about the land.

And so, carried by such mounts.

All the region they traverse
In the service of their king.

Elephants they ride, and horses too,

Cars fit for gods they have as well.

Splendid palanquins are there
For the royal retinue.

Cities too they have, well-built.

Soaring up into the skies:

Atanata, Kusinata,

Parakusinata,

Natapuriya is theirs.

And Parakusitanata. [201]

Kapivanta's to the north,

Janogha, other cities too,

Navanavatiya, Ambara-
Ambaravatiya, 1005
Alakamanda, city royal.

But where Kuvera dwells, their lord
Is called Visana, whence the king
Bears the name Vessavana. 1006
Those who bear his missions are
Tatola, Tattala,

Tototala, then
Tejasi, Tatojasi,

Sura, Raja, Arittha, Nemi.

There's the mighty water Dharani,

Source of rain-clouds which pour down
When the rainy season comes.

Bhagalavati's there, the hall
That is the yakkhas' meeting-place.

Round it ever-fruiting trees
Full of many kinds of birds.

Where peacocks scream and herons cry,

And the cuckoo gently calls.

The jtv a-bird who cries: "Live on!" 1007

And he that sings: "Lift up your hearts!", 1008 [202]

476 Atanatiya Suita: Suita 32 iii 203

The pheasant-cock, kultraka , 1009
The forest-crane, the rice-bird too.

And mynah-birds that mimic man.

And those whose name is "men on stilts".

And there for ever beauteous lies
Fair Ku vera's lotus-lake.

This quarter is the North, they say:

That is how the people call it.

This quarter's guarded by a king.

Mighty in power and fame is he.

Lord of all the yakkha folk.

And Kuvera is his name.

Honoured by the yakkha folk.

Their songs and dances he enjoys.

He has many mighty sons.

Eighty, ten and one, they say.

And all with but a single name.

Called after Indra, lord of strength.

And when the Buddha greets their gaze,

Buddha, kinsman of the Sun,

From afar they offer homage
To the Lord of wisdom true:

"Hail, o man of noble race!

Hail to you, the first of men!

In kindness you have looked on us,

Who, though not human, honour you!

Often asked, do we revere
Gotama the Conqueror? —

We reply: 'We do revere
Gotama, great Conqueror,

In wisdom trained, in conduct too,

Buddha Gotama we hail!"' ' [203]

8. 'These, sir, are the Atanata protective verses, by means of
which monks and nuns, male and female lay-followers may
dwell guarded, protected, unharmed and at ease. If any monk
or nun, male or female lay-follower learns these verses well
and has them off by heart, then if any non-human being, male
or female yakkha or yakkha-offspring, or a chief attendant or

iii 205 The Atanata Protective Verses 477

servant of the yakkhas, any male or female gandhabba, . . .
kumbhanda, . . . naga, . . . should approach that person with
hostile intent while he or she is walking or starting to walk,
standing or rising to stand, seated or sitting down, lying
down or starting to lie down, that non-human being would
not gain any honour or respect in village or town. Such a being
would not gain a footing or a lodging in my royal city of Ala-
kamanda, he would not be admitted to the yakkhas' assembly,
nor would he be acceptable for taking or giving in marriage.
And all the non-human beings, full of rage, would overwhelm
him with abuse. Then they would bend down his head like
an empty bowl, and they would split his skull into seven
pieces. 1010

9. 'There are, sir, some non-human beings who are fierce,
wild and terrible. They heed neither the Great Kings, nor their
officers, nor their attendants. They are said to be [204] in revolt
against the Great Kings. Just as the bandit-chiefs whom the
King of Magadha has overcome do not heed him, or his offi-
cers, or their attendants, so too do they behave. Now if any
yakkha or yakkha-offspring, . . . gandhabba, . . . should approach
any monk, nun, male or female lay-follower. . .with hostile
intent, that person should alarm, call out and shout to those
yakkhas, the great yakkhas, their commanders and comman-
ders-in-chief, saying: "This yakkha has seized me, has hurt
me, harmed me, injured me, and will not let me go!"

10. 'Which are the yakkhas, the great yakkhas, their com-
manders and commanders-in-chief? They are:

Inda, Soma, Varuna,

Bharadvaja, Pajapati,

Candana, Kamasettha,

Kinnughandu and Nighandu,

Panada, Opamanna,

Devasuta, Matali,

Cittasena the gandhabba,

Nala, Raja, Janesabha,

Satagira, Hemavata,

Punnaka, Karatiya, Gula, [205]

Sivaka, Mucalinda too.

iii 206

478 Atanatiya Sutta: Sutta 32

Vessamitta, Yugandhara,

Gopala, Suppagedha too,

Hiri, Netti and Mandiya,

Paricalacanda, Alavaka,

Pajunna, Sumana, Sumukha,

Dadimukha, Mani too.

Then Manicara, Dlgha,

And, finally, Serissaka. 1011

These are the yakkhas, great yakkhas, their commanders and
commanders-in-chief who should be called upon in case of
such an attack.

11. 'And these, sir, are the Atanata protective verses by
means of which monks and nuns, male and female lay-fol-
lowers may dwell guarded, protected, unharmed and at ease.
And now, sir, we must go: we have many duties, many things
to do/ 'Do so, Kings, when you think fit/

And the Four Great Kings stood up, saluted the Lord, pass-
ed by on his right side, and vanished. And the yakkhas stood
up, and some saluted the Lord, passed by on his right, and
vanished, some exchanged courtesies with the Lord, [206] some
saluted him with joined palms, some announced their name
and clan, some remained silent, and they all vanished.

12. And when the night was over, the Lord said to the
monks: 'Monks, this night the Four Great Kings. . .came to
see the Lord. . .(repeat the whole of verses 1—11).

13. 'Monks, you*should learn these Atanata protective verses,
master them and remember them. They are for your benefit,
and through them monks and nuns, male and female lay-
followers may dwell guarded, protected, unharmed and at
ease/

Thus the Lord spoke. And the monks were delighted and
rejoiced at his words.

33 Sangiti Sutta: The Chanting
Together

[207] 1.1. Thus have I heard. Once the Lord was touring in
the Malla country with a large company of about five hundred
monks. Arrived at Pava, the Mallas' capital, he stayed in the
mango-grove of Cunda the smith. 1012

1.2. Now at that time a new meeting-hall of the Mallas of
Pava, called Ubbhataka, 1013 had recently been built, and it had
not yet been occupied by any ascetic or Brahmin, or indeed
by any human being. Flearing that the Lord was staying in
Cunda's mango-grove, the Mallas of Pava went to see him.
Having saluted him, they sat down to one side and said:
'Lord, the Mallas of Pava have recently erected a new meeting-
hall called Ubbhataka, and it has not yet been occupied by
4ny ascetic or Brahmin, or indeed by any human being. [208]
May the Blessed Lord be the first to use it! Should he do so,
that would be for the lasting good and happiness of the
Mallas of Pava/ And the Lord consented by silence.

1.3. Noting his assent, the Mallas rose, saluted him, passed
out to his right and went to the meeting-hall. They spread
mats all round, arranged seats, put out a water-pot and an oil-
lamp, and then, returning to the Lord, saluted him, sat down
to one side and reported what they had done, saying: 'When-
ever the Blessed Lord is ready.'

1.4. Then the Lord dressed, took his robe and bowl, and
went to the meeting-hall with his monks. There he washed
his feet, entered the hall and sat down against the central
pillar, facing east. The monks, having washed their feet, en-
tered the hall and sat down along the western wall facing east,
[209] with the Lord in front of them. The Pava Mallas washed
their feet, entered the hall, and sat down along the eastern
wall facing west, with the Lord in front of them. Then the

479

480 SangTti Sutta: Sutta 33 iii 211

Lord spoke to the Mallas on Dhamma till far into the night,
instructing, inspiring, firing and delighting them. Then he
dismissed them, saying: 'Vasetthas, 1014 the night has passed
away. 1015 Now do as you think fit.' 'Very good. Lord', replied
the Mallas. And they got up, saluted the Lord, and went out,
passing him by on the right.

1.5. As soon as the Mallas had gone the Lord, surveying the
monks sitting silently all about, said to the Venerable Sariput-
ta: The monks are free from sloth-and- torpor, 1016 Sariputta.
You think of a discourse on Dhamma to give to them. My
back aches, I want to stretch it.' 'Very good. Lord', replied
Sariputta. Then the Lord, having folded his robe in four, lay
down on his right side in the lion-posture, 1017 with one foot
on the other, mindful and clearly aware, and bearing in mind
the time to arise.

1.6. Now at that time the Nigantha Nataputta [210] had just
died at Pava. And at his death the Niganthas were split into
two parties, quarrelling and disputing. . .(as Sutta 29, verse 1).
You would have thought they were bent on killing each
other. Even the white-robed lay followers were disgusted when
they saw that their doctrine and discipline was so ill-pro-
claimed,. . .having been proclaimed by one not fully-enlight-
ened and now with its support gone, without an arbiter.

1.7. And the Venerable Sariputta addressed the monks, re-
ferring to this situation, and said: 'So ill-proclaimed was their
teaching and discipline, so unedifyingly displayed, and so
ineffectual in calming the passions, having been proclaimed
by one who was not fully enlightened. [211] But, friends, this
Dhamma has been well proclaimed by the Lord, the fully-
enlightened One. And so we should all recite it together 1018
without disagreement, so that this holy life may be enduring
and established for a long time, thus to be for the welfare and
happiness of the multitude, out of compassion for the world,
for the benefit, welfare and happiness of devas and humans.
And what is this Dhamma that has been well proclaimed by
the Lord . . . ?

"There is one thing that was perfectly proclaimed by the Lord

iii 213 The Chanting Together 481

who knows and sees, the fully- enlightened Buddha. So we
should all recite together. . .for the benefit, welfare and happi-
ness of devas and humans.

1.8. 'What is this one thing? 1019 ( eko dhammo).

(1) 'All beings are maintained by nutriment (dhdratthitikd),

(2) 'All beings are maintained by conditions ( sankharatthiti -
ka ).' 1020 [212]

1.9. 'There are [sets of] two things that were perfectly pro-
claimed by the Lord. . .Which are they?

(1) 'Mind and body ( ndmah ca rupah ca):

(2) 'Ignorance and craving for existence ( avijjd ca bhavatanhd
ca).

(3) 'Belief in [continued] existence and belief in non-existence
(bhava-ditthi ca vibhava-ditthi ca).

(4) 'Lack of moral shame and lack of moral dread (ahirikah
ca anottappah ca).

(5) 'Moral shame and moral dread ( hiri ca ottappah ca).

(6) 'Roughness and friendship with evil ( dovacassatd ca pd-
pamittatd ca).

(7) 'Gentleness and friendship with good (s ovacassata ca kal-
ydnamittata ca).

(8) 'Skill in [knowing] offences and [the procedure for] reha-
bilitation from them ( dpatti-kusalatd ca apatti-vutthdna-kusalatd
ca).

(9) 'Skill in entering and returning from [jhana] (s amapatti-
kusalatd ca samdpatti-vutthdna-kusalata ca ). 1021

(10) 'Skill in [knowing] the [eighteen] elements 1022 and in
paying attention to them ( dhatu-kusalatd ca manasikdra-kusala-
td ca).

(11) 'Skill in [knowing] the [twelve] sense-spheres ( dyatana -
k.) and dependent origination.

(12) 'Skill in [knowing] what are causes and what are not
(thdna-k. ca atthdna-k.) [2x3]

(13) 'Straightforwardness and modesty ( ajjavah ca lajjavah
ca ). 1023

(14) 'Patience and gentleness ( khanti ca soraccah ca).

(15) 'Gentle speech and politeness ( sdkhalyan ca patisanthdro
ca).

482 Sangiti Sutta: Sutta 33 iii 214

(16) 'Non-harming and purity ( avihimsa ca soceyyah ca). 1024

(17) 'Lack of mindfulness 1025 and of clear awareness ( muttha -
saccan ca asampajahhah ca).

(18) 'Mindfulness and clear awareness ( sati ca sampajahhah
ca).

(19) 'Unguarded sense-doors and non-restraint in eating ( in -
driyesu aguttadvaratd ca bhojane amattannuta ca).

(20) 'Guarded sense-doors and restraint in eating (. . .gut-
tadvdratd. . .mattahhutd).

(21) 'Powers of reflection 1026 and mental development (pati-
sankhdna-balah ca bhdvand-balah ca).

(22) 'Powers of mindfulness and concentration ( sati-balah ca
samadhi-balan ca).

(23) 'Calm and insight ( samatho ca vipassand ca ). 1027

(24) 'The sign of calm and grasping the sign (samatha-nimit-
tan ca paggaha-nimittah ca).

(25) 'Exertion and non-distraction (paggaho ca avikheppo ca).

(26) 'Attainment of morality and [right] view (sUa-sampadd
ca ditthi-sampada ca).

[214] (27) 'Failure of morality and view (s Tla-vipatti ca ditthi-
vipatti ca).

(28) 'Purity of morality and view ( sila-visuddhi ca ditthi-visud-
dhi ca).

(29) 'Purity of view and the effort to attain it ( ditthi-visuddhi
kho pana yathd ditthissa ca padhanam).

(30) 'Being moved to a sense of urgency 1028 by what should
move one, and the systematic effort of one so moved (s amvego
ca samvejaniyesu thdnesu samviggassa ca yoniso padhanam).

(31) 'Not being content with wholesome acts and not shrink-
ing from exertion ( asantutthitd ca kusalesu dhammesu appati-
vdnitd ca padhdnasmim).

(32) 'Knowledge and liberation ( vijjd ca vimutti ca).

( 33 ) "Knowledge of the destruction [of the defilements] and of
[their] non-recurrence ( khaye hdnam anuppdde hdnam).

'These are the [sets of] two things that were perfectly pro-
claimed by the Lord ... So we should all recite them together

1.10. 'There are [sets of] three things. . .Which are they?

(1) 'Three unwholesome roots: of greed, hatred, delusion

iii 216 The Chanting Together 483

(lobho akusala-mulam, doso akusala-mulam, moho akusala-mulam).

(2) 'Three wholesome roots: of non-greed, non-hatred non-
delusion ( alobho . . .).

(3) 'Three kinds of wrong conduct: in body, speech and
thought ( kdya-duccaritam , vacT-duccaritam, mano-duccaritam.).

[2 15]

(4) "Three kinds of right conduct: in body, speech and thought
(kdya-sucaritam . . .).

(5) 'Three kinds of unwholesome thought ( akusala-vitakka ):
of sensuality, of enmity, of cruelty ( kama-vitakko , vydpdda-
vitakko, vihimsa-vitakko).

(6) 'Three kinds of wholesome thought: of renunciation
( nekkhamma-vitakko ), of non-enmity, of non-cruelty.

(7) "Three kinds of unwholesome motivation (sankappa ): 1029
through sensuality, enmity, cruelty.

(8) 'Three kinds of wholesome motivation: through renun-
ciation (nekkhamma), non-enmity, non-cruelty.

(9) "Three kinds of unwholesome perception (sahhd): of sen-
suality, of enmity, of cruelty.

(10) 'Three kinds of wholesome perception: of renunciation,
of non-enmity, of non-cruelty.

(11) Three unwholesome elements ( dhdtuyo ): sensuality, en-
mity, cruelty.

(12) 'Three wholesome elements: renunciation, non-enmity,
non-cruelty.

{13) 'Three more elements: the element of sense-desire, 1030
the element of form, the formless element ( kdma-dhatu , rupa-
dhdtu, arupa-dhatu).

(14) 'Three more elements: the element of form, the formless
element, the element of cessation 1031 ( rupa-dhatu , arupa-dhatu,
nirodha-dhatu).

(13) 'Three more elements: the low element, the middling
element, the sublime element ( hind dhdtu , majjhima dhatu,
panTtd dhdtu). [216]

(16) 'Three kinds of craving: sensual craving, craving for
becoming, 1032 craving for extinction 1033 ( kdma-tanhd , bhava -
tanha, vibhava-tanhd).

(17) 'Three more kinds of craving: craving for [the World of]
Sense-Desires, for [the World of] Form, for the Formless
[World] (kdma-tanhd, rupa-tanhd, arupa-tanhd).

484 Sangiti Sutta: Sutta 33 iii 217

(18) 'Three more kinds of craving: for [the World of] Form,
for the Formless [World], for cessation (as for (14)).

(19) 'Three fetters ( samyojandni ): of personality-belief, of
doubt, of attachment to rite and ritual ( sakkdya-ditthi , vici-
kiccha, silabbata-pardmdso).

(20) 'Three corruptions ( dsava ): of sense-desire, of becoming,
of ignorance ( kamasavo , bhavdsavo, avijjdsavo).

(21) 'Three kinds of becoming: [in the World] of Sense-Desire,
of Form, in the Formless World ( kama-bhavo , rupa-bhavo, aru -
pa-bhavo).

(22) 'Three quests: for sense-desires, for becoming, for the
holy life ( kamesand , bhavesand, brahmacariyesand).

(23) 'Three forms of conceit: "I am better than ... ", "I am
equal to. . "I am worse than. . ." (" seyyo ' ham asmiti" vidhd,
"sadiso ' ham asmiti" vidhd , " hino 'ham asmiti" vidhd).

(24) 'Three times: past, future, present (atito addha, andgato
addha, paccuppanno addha).

(25) "Three "ends" ( anta ): 1034 personality, its arising, its
cessation { sakkdya anto, sakkdya-samudayo anto, sakkdya-nirodho
anto).

(26) 'Three feelings: pleasant, painful, neither ( sukhd vedand,
dukkhd vedand, adukkham-asukhd vedand).

(27) 'Three kinds of suffering: as pain, as inherent in forma-
tions, as due to change ( dukkha-dukkhatd , sankhdra-dukkhatd,
viparindma-dukkhatd). [217]

(28) 'Three accumulations: evil with fixed result, 1035 good
with fixed result, 1036 indeterminate { micchatta-niyato rdsi, sam-
matta-niyato rdsi, aniyato-rdsi).

(29) 'Three obscurations ( tamd ): 1037 One hesitates ( kankhati ),
vacillates ( vicikicchati ), is undecided ( nadhimuccati ), is unset-
tled ( na sampasTdati) about the past, the future, the present.

(30) 'Three things a Tathagata has no need to guard against:
A Tathagata is perfectly pure in bodily conduct, in speech and
in thought ( parisuddha-kdya -, -vacT-, -mano-samdcdro). There is
no misdeed of body, speech or thought which he must con-
ceal lest anyone should get to hear about it.

(31) "Three obstacles: 1038 lust, hatred, delusion (rago kihcanam,
dosa kihcanam, moho kihcanam).

(32) 'Three fires: lust, hatred, delusion (rdgaggi, dosaggi, mo-
haggi).

iii 219 The Chanting Together 485

(33) 'Three more fires: the fire of those to be revered, of the
householder, of those worthy of offerings 1039 (dhuneyyaggi,
gahapataggi, dakkhineyyaggi).

(34) 'Threefold classification of matter: visible and resisting,
invisible and resisting, invisible and unresisting 1040 (sanidas-
sana-sappatigham rupam, anidassana-sappatigham rupam, anidas-
sana-appatigham rupam).

(35) 'Three kinds of karmic formation: 1041 meritorious, de-
meritorious, imperturbable 1042 ( puhhdbhisankhdro , apuhhdbhi-
sankhdro, dnehjdbhisankhdro). [218]

(36) "Three persons: the learner, the non-learner, the one
who is neither 1043 (sekho puggalo, asekho puggalo, n'eva sekho
ndsekho puggalo).

(37) Three elders: an elder by birth, in Dhamma, by conven-
tion 1044 ( jati-thero , dhamma-thero , sammuti-thero).

(38) 'Three grounds based on merit: that of giving, of moral-
ity, of meditation ( ddnamayam puhha-kiriya-vatthu, sxlamayam
puhha-kiriya-vatthu, bhavandmaya puhha-kiriya-vatthu).

(39) Three grounds for reproof: based on what has been
seen, heard, suspected (ditthena, sutena, parisankdya).

(40) Three kinds of rebirth in the Realm of Sense-Desire
( kamupapattiyo ): 1045 There are beings who desire what pre-
sents itself to them ( paccuppatthita-kdmd ), and are in the grip
of that desire, such as human beings, some devas, and some
in states of woe. There are beings who desire what they have
created ( nimmita-kdma ),. . .such as the devas Who Rejoice in
Their Own Creation ( Nimmdnarati ). There are beings who
rejoice in the creations of others,. . .such as the devas Having
Power over Others' Creation (Paranimmita-vasavatti).

(41) 'Three happy rebirths ( sukhupapattiyo): im 6 There are
beings who, having continually produced happiness now
dwell in happiness, such as the devas of the Brahma group.
There are beings who are overflowing with happiness, dren-
ched with it, full of it, immersed in it, so that they occasionally
exclaim: "Oh what bliss!" such as the Radiant devas ( Abhassa -
rd). There are beings ... immersed in happiness, who, su-
premely blissful, [219] experience only perfect happiness, such
as the Lustrous devas ( Subhakinnd ).

(42) 'Three kinds of wisdom: of the learner, of the non-learner,
of the one who is neither (as (36)).

486 Sangiti Sutta: Sutta 33 iii 220

(43) Three more kinds of wisdom: based on thought, on
learning [hearing], on mental development [meditation] ( cin -
tdmaya pahha, sutamayd pahha, bhavandmaya pahha).

(44) Three armaments 1047 ( avudhdni ): what one has learnt,
detachment, wisdom ( sutdvudham , pavivekavudham, pahhdvud-
ham ).

{45) Three faculties: 1048 of knowing that one will know the
unknown, of highest knowledge, of the one who knows
(anahhatam-hassamitindriyam, ahhindriyam, annatd-v-indriyam).

(46) 'Three eyes: the fleshly eye, the divine eye, 1049 the eye
of wisdom 1050 (; mamsa-cakkhu , dibba-cakkhu, pahhd-cakkhu).

{47) 'Three kinds of training: in higher morality, higher
thought, higher wisdom ( adhisUa-sikkha , adhicitta-sikkhd,
adhipahhd-sikkhd ) .

(48) 'Three kinds of development: of the emotions, 1051 of
mind, of wisdom ( kaya-bhdvana , citta-bhdvana, pahhd-bhdva-
nd ).

(49) 'Three "unsurpassables": of vision, of practice, of libera-
tion ( dassananuttariyam , patipaddnuttariyam, vimuttdnuttari-
yam).

(50) 'Three kinds of concentration: with thinking and pon-
dering, 1052 with pondering without thinking, with neither (s a-
vitakko savicaro samddhi, avitakko vicdra-matto samddhi, avitak-
ko avicaro samddhi).

(51) 'Three more kinds of concentration: on emptiness, the
"signless", desireless ( suhhato samddhi , animitto samddhi , ap-
panihito samddhi).

(52) 'Three purities: of body, speech, mind ( kdya-socceyyam ,
vacT-socceyyam, mano-socceyyam ). [220]

(53) 'Three qualities of the sage: 1053 as to body, speech,
mind ( kdya-moneyyam , vacT-moneyyam, mano-moneyyam).

(54) 'Three skills: in going forward, 1054 in going down, in
means to progress (dya-kosallam, apaya-kosallam, updya-kosal-
lam).

(55) 'Three intoxications: with health, with youth, with life
( 1 drogya-mado , yobbana-mado, jwita-mado).

(56) 'Three predominant influences: oneself, the world, the
Dhamma {attddhipateyyam, lokadhipateyyam, dhammddhipatey-

yam). • %

(37) Three topics of discussion: Talk may be of the past:

iii 222 The Chanting Together 487

"That's how it used to be"; of the future: "That's how it will
be"; of the present: "That's how it is now."

{58) Three knowledges: of one's past lives, of the decease
and rebirth of beings, of the destruction of the corruptions
(pubbenivasdnussati-hanam vijja, sattanam cutupapdte hdnam vij-
jd, asavdnam khaye hdnam vijjd).

(59) 'Three abidings: deva-abiding, Brahma-abiding, the
Ariyan abiding 1055 ( dibbo viharo , Brahma-viharo, ariyo viharo).

(60) 'Three miracles: 1056 of psychic power, of telepathy, of
instruction ( iddhi-pdtihdriyam , ddesana-patihariyam, anusasani-
pdtihdriyam).

These are the [sets of] three things ... So we should all
recite together. . .for the benefit, welfare and happiness of
devas and humans.' [221]

1.11. 'There are [sets of] four things which were perfectly pro-
claimed by the Lord. . .

(1) 'Four foundations of mindfulness: Here a monk abides
contemplating body as body, ardent, clearly aware and mind-
ful, having put aside hankering and fretting for the world; he
abides contemplating feelings as feelings . . . ; he abides con-
templating mind as mind . . . ; he abides contemplating mind-
objects as mind-objects, ardent, clearly aware and mindful,
having put aside hankering and fretting for the world.

(2) 'Four great efforts ( sammappadhdnd ): Here a monk rouses
his will, makes an effort, stirs up energy, exerts his mind and
strives to prevent the arising of unarisen evil unwholesome
mental states. He rouses his will . . . and strives to overcome
evil unwholesome mental states that have arisen. He rouses
his will . . . and strives to produce unarisen wholesome mental
states. He rouses his will . . . and strives to maintain whole-
some mental states that have arisen, not to let them fade away,
to bring them to greater growth, to the full perfection of
development.

(3) 'Four roads to power ( iddhipadd ): Here a monk develops
concentration of intention accompanied by effort of will, con-
centration of energy, . . . [222] concentration of consciousness,
and concentration of investigation accompanied by effort of
will.

(4) 'Four jhanas: Here a monk, detached from all sense-de-

488 Sangiti Sutta: Sutta 33 - iii 223

sires, detached from unwholesome mental states, enters and
remains in the first jhana, which is with thinking and ponder-
ing, bom of detachment, filled with delight and joy. And with
the subsiding of thinking and pondering, by gaining inner
tranquillity and oneness of mind, he enters and remains in
the second jhana, which is without thinking and pondering,
bom of concentration, filled with delight and joy. And with
the fading away of delight, remaining imperturbable, mindful
and clearly aware, he experiences in himself that joy of which
the Noble Ones say: "Happy is he who dwells with equani-
mity and mindfulness", he enters and remains in the third
jhana. And, having given up pleasure and pain, and with the
disappearance of former gladness and sadness, he enters and
remains in the fourth jhana which is beyond pleasure and
pain, and purified by equanimity and mindfulness.

(5) 'Four concentrative meditations ( samadhi-bhdvand ). This
meditation, when developed and expanded, leads to (a) hap-
piness here and now ( ditthadhamma-sukha ), (b) gaining know-
ledge-and-vision ( hana-dassana-patildbha ), (c) mindfulness and
clear awareness ( sati-sampajahha ), and (d) the destruction of
the corruptions ( asavanam khaya). (a) How does this practice
lead to happiness here and now? Here, a monk practises the
four jhanas. [223] (b) How does it lead to the gaining of know-
ledge-and-vision? Here, a monk attends to the perception of
light ( alokasannam manasikaroti), he fixes his mind to the per-
ception of day, by night as by day, by day as by night. In this
way, with a mind clear and unclouded, he develops a state of
mind that is full of brightness ( sappabhdsam cittam). (c) How
does it lead to mindfulness and clear awareness? Here, a
monk knows feelings as they arise, remain and vanish; he
knows perceptions as they arise, remain and vanish; he knows
thoughts ( vitakkd ) 1057 as they arise, remain and vanish, (d)
How does this practice lead to the destruction of the corrup-
tions? Here, a monk abides in the contemplation of the rise
and fall of the five aggregates of grasping ( pahc'updddna -
kkhandesu udayabbayanupassT): "This is material form, this is
its arising, this is its ceasing; these are feelings . . . ; this is
perception...; these are the mental formations...; this is
consciousness, this is its arising, this is its ceasing."

iii 225 The Chanting Together 489

(6) 'Four boundless states. Here, a monk, with a heart filled
with loving-kindness, pervades first one quarter, then the
second, the third and the fourth. Thus he stays, [224] spreading
the thought of loving-kindness above, below and across,
everywhere, always with a heart filled with loving-kindness,
abundant, magnified, unbounded, without hatred or ill-will.
And likewise with compassion, sympathetic joy, and equani-
mity.

(7) 'Four formless jhanas. Here, a monk, by passing entirely
beyond bodily sensations, by the disappearance of all sense of
resistance and by non-attraction to the perception of diversity,
seeing that space is infinite, reaches and remains in the Sphere
of Infinite Space. And by passing entirely beyond the Sphere
of Infinite Space, seeing that consciousness is infinite, he
reaches and remains in the Sphere of Infinite Consciousness.
And by passing entirely beyond the Sphere of Infinite Con-
sciousness, seeing that there is no thing, he reaches and re-
mains in the Sphere of No-Thingness. And by passing entire-
ly beyond the Sphere of No-Thingness, he reaches and re-
mains in the Sphere of Neither-Perception-Nor-Non-Percep-
tion.

(8) 'Four supports 1058 ( apassendni ): Here a monk judges that
one thing is to be pursued, one thing endured, one thing
avoided, one thing suppressed.

(9) 'Four Ariyan lineages ( ariya-vamsd ). Here, a monk (a) is
content with any old robe, praises such contentment, and
does not try to obtain robes improperly or unsuitably. He
does not worry if he does not get a robe, and if he does, he is
not full of greedy, blind desire, but makes use of it, aware of
[such] dangers and wisely aware of its true purpose. Nor is he
conceited about being thus content with any old robe, and he
does not disparage others. And one who is thus skilful, not
lax, clearly aware and mindful, [225] is known as a monk who
is true to the ancient, original ( aggahhe ) Ariyan lineage. Again,
(b) a monk is content with any alms-food he may get. . .
Again, (c) a monk is content with any old lodging-place . . .
And again, (d) a monk, being fond of abandoning ( pahdna ),
rejoices in abandoning, and being fond of developing ( bhdva -
nd), rejoices in developing, is not therefore conceited. . .And

490 Sangiti Sutta: Sutta 33 iii 227

one who is thus skilful, not lax, clearly aware and mindful, is
known as a monk who is true to the ancient, original Ariyan
lineage.

{10) 'Four efforts: The effort of (a) restraint ( samvara-padha -
nafn), (b) abandoning (pahdna-p.), (c) development ( bhavana -
p), (d) preservation ( anurakkhana-p .). What is (a) the effort of
restraint? Here, a monk, on seeing an object with the eye,
does not grasp at the whole or its details, striving to restrain
[226] what might cause evil, unwholesome states, such as han-
kering or sorrow, to flood in on him. Thus he watches over
the sense of sight and guards it ( similarly with sounds, smells,
tastes, tactile sensations, thoughts). What is (b) the effort of
abandoning? Here, a monk does not assent to a thought of
lust, of hatred, of cruelty that has arisen, but abandons it,
dispels it, destroys it, makes it disappear. What is (c) the effort
of development? Here, a monk develops the enlightenment-
factor of mindfulness, based on solitude, detachment, extinc-
tion,leading to maturity of surrender ( vossagga-parinamim ); he
develops the enlightenment-factor of investigation of states,
... of energy, ... of delight, ... of tranquillity, ... of concen-
tration, ... of equanimity, based on solitude, detachment, ex-
tinction, leading to maturity of surrender. What is (d) the
effort of preservation? Here, a monk keeps firmly in his mind
a favourable object of concentration which has arisen, such as
a skeleton, or a corpse that is full of worms, blue-black, full of
holes, bloated. *

(11) 'Four knowledges: knowledge of Dhamma, of what is
consonant with it ( anvaye hanarii), knowledge of others'
minds 1059 ( paricce hanarit), conventional knowledge 1060 (sam-
muti-hdnam).

(12) [227] 'Four more knowledges: knowledge of suffering,
its origin, its cessation, the path.

(13) 'Four factors of Stream- Attainment ( sotdpattiyangani ):
association with good people ( sappurisa-sariiseva ), hearing the
true Dhamma, thorough attention ( yoniso manasikara ), practice
of the Dhamma in its entirety ( dhammanudhamma-patipatti ).

(14) 'Four characteristics of a Stream-Winner: Here, the Ari-
yan disciple is possessed of unwavering confidence in the

iii 228 The Chanting Together 491

Buddha, thus: "This Blessed Lord is an Arahant, a fully-en-
lightened Buddha, endowed with wisdom and conduct, the
Well-Farer, Knower of the worlds, incomparable Trainer of
men to be tamed. Teachers of gods and humans, enlightened
and blessed." (b) He is possessed of unwavering confidence
in the Dhamma, thus: "Well-proclaimed by the Lord is the
Dhamma, visible here and now, timeless, inviting inspection,
leading onward, to be comprehended by the wise each one for
himself." (c) He is possessed of unwavering confidence in the
Sangha, thus: "Well-directed is the Sangha of the Lord's disci-
ples, of upright conduct, on the right path, on the perfect
path; that is to say the four pairs of persons, the eight kinds of
men. The Sangha of the Lord's disciples is worthy of offer-
ings, worthy of hospitality, worthy of gifts, worthy of venera-
tion, an unsurpassed field of merit in the world." And (d) he
is possessed of morality dear to the Noble Ones, unbroken,
without defect, unspotted, without inconsistency, liberating,
praised by the wise, uncorrupted, and conducive to concen-
tration.

(15) 'Four fruits of the ascetic life: the fruits of Stream-Entry,
of the Once-Retumer, of the Non-Returner, of Arahantship.
[228]

(16) 'Four elements: the elements of "earth", "water", "fire",
"air" ( pathavi -, apo-, tejo-, vdyo-dhatu).

(17) 'Four nutriments ( ahdrd ): "material" 1061 ( kabalinkdra )
food, gross or subtle; 1062 contact as second; mental volition
( manosahcetand ) 1063 as third; consciousness as fourth.

(18) 'Four stations of consciousness ( vihhana-tthitiyo ): Con-
sciousness gains a footing either (a) in relation to materiality,
with materiality as object and basis, as a place of enjoyment,
or similarly in regard to (b) feelings, (c) perceptions or (d)
mental formations, and there it grows, increases and flour-
ishes.

(19) 'Four ways of going wrong (agata-gamanani): One goes
wrong through desire ( chanda ), 1064 hatred, delusion, fear.

(20) 'Four arousals of craving: Craving arises in a monk
because of robes, alms, lodging, being and non-being 1065 ( iti -
bhavdbhava-hetu).

492 Sangiti Sutta: Sutta 33 iii 230

(21) 'Four kinds of progress: (a) painful progress with slow
comprehension, (b) painful progress with quick comprehen-
sion, (c) pleasant progress with slow comprehension, (d) plea-
sant progress with quick comprehension. 1066 [229]

(22) 'Four more kinds of progress: progress with impatience
( akkhamd patipada), (b) patient progress ( khama p.), (c) con-
trolled progress ( damd p.), (d) calm progress ( samd patipa-
dd). 1067

(23) 'Four ways of Dhamma: 1068 (a) without hankering, (b)
without enmity, (c) with right mindfulness, (d) with right
concentration.

(24) 'Four ways of undertaking Dhamma: There is the way
that is (a) painful in the present and brings painful future
results ( dukkha-vipdkam ), (b) painful in the present and brings
pleasant future results ( sukha-vipakam ), (c) pleasant in the
present and brings painful future results, and (d) pleasant in
the present and brings pleasant future results.

(25) 'Four divisions of Dhamma: morality, concentration,
wisdom, liberation.

(26) 'Four powers: 1069 energy, mindfulness, concentration,
wisdom.

(27) 'Four kinds of resolve ( adhitthdnani): [to gain] (a) wis-
dom, (b) truth (sacca), 1070 (c) relinquishment (cdga), (d) tran-
quillity (upasama). 1071

(28) 'Four ways of answering questions: the question (a) to
be answered directly ( ekamsa-vydkaraniyo panho ), (b) requir-
ing an explanation ( yibhajja-v . p.), (c) requiring a counter-
question (patipucchd-v. p.), (d) to be set aside ( thdpamyo pan-
ha). [230]

(29) 'Four kinds of kamma: There is (a) black kamma with
black result ( kanha-vipdkam ), (b) bright kamma with bright
result ( sukka-v .), (c) black-and-bright kamma with black-and-
bright result ( kanha-sukka v.) r (d) kamma that is neither black
nor bright ( akanham-asukkam ), with neither black nor bright
result, leading to the destruction of kamma. 1(172

(30) 'Four things to be realised by seeing ( sacchikaramyd
dhamma): 1073 (a) former lives, to be realised by recollection
(, satiya ), 1074 (b) passing-away and rearising to be realised by
the [divine] eye, 1075 (c) the eight deliverances, to be realised

iii 232 The Chanting Together 493

with the mental body ( kdyena ), 1076 (d) the destruction of the
corruptions, to be realised by wisdom.

(31) 'Four floods ( oghd ): sensuality, becoming, [wrong] views,
ignorance.

(32) 'Four yokes (yoga) 1077 (= (31)).

(33) 'Four "unyokings" (visamyoga): from sensuality, becom-
ing, views, ignorance.

(34) 'Fourties (ganthd): 1078 the "body- tie" 1079 ( kdya-gantha ) of
hankering ( abhijjhd ), ill-will (vyapada), attachment to rite and
ritual (sdabbata-paramasa), dogmatic fanaticism (idam-sacca-
bhinivesa).

(35) 'Four clingings ( updddnani ): to sensuality, to views
(ditthi), to rules and ritual ( sUabbata-pardmasa ), to ego-belief
( attavdda ).

(36) 'Four kinds of generation: 1080 from an egg, from a womb,
from moisture, 1081 spontaneous rebirth ( opapdtika-yoni ). 1082
[231]

(37) 'Four ways of descent into the womb: (a) One descends
into the mother's womb unknowing, stays there unknowing,
and leaves it unknowing; (b) one enters the womb knowing,
stays there unknowing, and leaves it unknowing; (c) one
enters the womb knowing, stays there knowing, and leaves it
unknowing; (d) one enters the womb knowing, stays there
knowing, and leaves it knowing (as Sutta 28 , verse 5).

(38) 'Four ways of getting a new personality (attabhava-pati-
Idbhd ); 1083 There is an acquisition of personality that is brought
about by (a) one's own volition, not another's, (b) another's
volition, not one's own, (c) both, (d) neither.

(39) 'Four purifications of offerings (dakkhina-visuddhiyo):
there is the offering purified (a) by the giver but not by the
recipient, (b) by the recipient but not by the giver, (c) by
neither, [232] (d) by both.

(40) 'Four bases of sympathy ( samgaha-vatthuni ): generosity,
pleasing speech, beneficial conduct and impartiality.

(41) 'Four un-Ariyan modes of speech: lying, slander, abuse,
idle gossip.

(42) 'Four Ariyan modes of speech: refraining from lying,
slander, abuse, idle gossip.

(43) 'Four more un-Ariyan modes of speech: claiming to

494 Sangiti Sutta: Sutta 33 iii 233

have seen, heard, sensed ( muta ), 1084 known what one has not
seen, heard, sensed, known.

(44) Tour more Ariyan modes of speech: stating that one has
not seen, heard, sensed, known what one has not seen, heard
sensed, known.

(45) Tour more un- Ariyan modes of speech: claiming not to
have seen, heard, sensed, known what one has seen, heard,
sensed, known.

(46) Tour more Ariyan modes of speech: stating that one has
seen, heard, sensed, known what one has seen, heard, sensed,
known.

(47) Tour persons: Here a certain man (a) torments himself
(attan-tapo hoti), is given to self-tormenting, (b) torments others
( paran-tapo hoti),. . . (c) torments himself and others, ... (d)
torments neither himself nor others. . .Thereby [233] he dwells
in this life without craving, released ( nibbuto ), cool, enjoying
bliss, become as Brahma ( brahma-bhutena ). 1085

(48) Tour more persons: Here a man's life benefits (a) him-
self but not others, (b) others but not himself, 1086 (c) neither,
(d) both.

(49) Tour more persons: (a) living in darkness and bound
for darkness ( tamo tamaparayana), (c) living in darkness and
bound for the light (tamo jotiparayana), (c) living in the light
and bound for darkness, (d) living in the light and bound for
the light.

(50) Tour more persons: (a) the unshakeable ascetic ( sa -
manam-acalo), (b) the “blue-lotus" ascetic, (c) the "white-lotus"
ascetic, (d) the subtly-perfect ascetic ( samana-sukhumdlo ). 1087

'These are the [sets of] four things which were perfectly
proclaimed by the Lord ... So we should all recite them to-
gether. . .for the benefit, welfare and happiness of devas and
humans.

[End of first recitation-section]

2.1. 'There are [sets of] five things perfectly proclaimed . . .

(1) 'Five aggregates: body, feelings, perceptions, mental for-
mations, consciousness.

iii 235 The Chanting Together 495

(2) 'Five aggregates of grasping (pancup adana-kkhandha) (as
(1)). [234]

(3) 'Five strands of sense-desire (pahca kdma-guna ): a sight
seen by the eye, a sound heard by the ear, a smell smelt by
the nose, a flavour tasted by the tongue, a tangible object felt
by the body as being desirable, attractive, nice, charming,
associated with lust and arousing passion.

(4) 'Five [post-mortem] destinies ( gatiyo ): hell (nirayo), 1088
animal-rebirth ( tiracchdna-yoni ), 1089 the realm of hungry ghosts
(peta), humankind, the deva world.

(5) 'Five kinds of begrudging (macchariyani): 1090 as to dwel-
ling-place, families, 1091 gains, beauty (vanna), Dhamma.

(6) 'Five hindrances: sensuality ( kdmacchanda ), ill-will (vyd-
pada), sloth-and-torpor ( thma-middha ), worry-and-flurry (ud-
dhacca-kukkucca), sceptical doubt (vicikiccha).

(7) 'Five lower fetters: personality-belief (sakkaya-ditthi),
doubt, attachment to rite and ritual (s Uabbata-paramasa), sen-
suality, ill-will.

(8) 'Five higher fetters: craving for the world of form (rupa-
rdga), craving for the formless world (arupa-rdga), conceit (md-
na), restlessness ( uddhacca ), ignorance. [235]

(9) 'Five rules of training (sikkhdpaddni): refraining from tak-
ing life, taking what is not given, sexual misconduct, lying
speech, strong drink and sloth-producing drugs (surd-meraya-
majja-pamddatthdnd).

(10) 'Five impossible things: An Arahant is incapable of (a)
deliberately taking the life of a living being; (b) taking what is
not given so as to constitute theft; (c) sexual intercourse; (d)
telling a deliberate lie; (e) storing up goods for sensual indul-
gence as he did formerly in the household life (as Sutta 29,
verse 26).

(11) 'Five kinds of loss ( vyasandni ): Loss of relatives, wealth,
health, morality, [right] view. No beings fall into an evil state,
a hell-state . . . after death because of loss or relatives, wealth or
health; but beings do fall into such states by loss of morality
and right view.

(12) 'Five kinds of gain (samp add): Gain of relatives, wealth,
health, morality, [right] view. No beings arise in a happy,
heavenly state after death because of the gain of relatives.

49 6 Sangiti Sutta: Sutta 33 {ii ^

wealth or health; but beings are reborn in such states because
of gains in morality and right view.

(13) 'Five dangers to the immoral through lapsing from mo-
rality: (as Sutta 16, verse 1.23). [236]

(14) 'Five benefits to the moral through preserving morality:
(as Sutta 16, verse 1.24).

(15) 'Five points to be borne in mind by a monk wishing to
rebuke another: (a) I will speak at the proper time, not the
wrong time, (b) I will state the truth, not what is false, (c) I
will speak gently, not roughly, (d) I will speak for his good,
[237] not for his harm, (e) I will speak with love in my heart'
not with enmity.

(16) 'Five factors of endeavour: Here, a monk (a) has faith,
trusting in the enlightenment of the Tathagata: "Thus this
Blessed Lord is an Arahant, a fully-enlightened Buddha. (as
Sutta 3, verse 1.2), (b) is in good health, suffers little distress or
sickness, having a good digestion that is neither too cool nor
too hot but of a middling temperature suitable for exertion, (c)
is not fraudulent or deceitful, showing himself as he really is
to his teacher or to the wise among his companions in the
holy life, (d) keeps his energy constantly stirred up for aban-
doning unwholesome states and arousing wholesome states,
and is steadfast, firm in advancing and persisting in whole-
some states, (e) is a man of wisdom, endowed with wisdom
concerning rising and cessation, with the Ariyan penetration
that leads to the complete destruction of suffering.

(17) 'Five Pure Abodes ( suddhdvdsd ) : 1092 Aviha, 1093 Unworried
(Atappa), Clearly Visible (Sudassd), Clear-Sighted (Sudasst),
Peerless (Akanittha).

(18) 'Five kinds of Non-Retumer (andgdmi): 1094: the "less-
than-half- timer", the "more-than-half-timer", the "gainer
without exertion", the "gainer with exertion", "he who goes
upstream to the highest".

(19) 'Five mental blockages ( ceto-kMd ): Here, a monk has
[238] doubts and hesitations (a) about the Teacher, is dissatis-
fied and cannot settle in his mind. Thus his mind is not in-
clined towards ardour, devotion, persistence and effort; (b)
about the Dhamma. . .; (c) about the Sangha. . .; (d) about the
training . . . ; (e) he is angry and displeased with his fellows in

iii 241 The Chanting Together 497

the holy life, he feels depressed and negative towards them.
Thus his mind is not inclined towards ardour, devotion, per-
sistence and effort.

(20) 'Five mental bondages { cetaso vinibandhd): 1095 Here, a
monk has not got rid of the passion, desire, love, thirst ( pip a -
sa), 1096 fever, craving (tanhd) (a) for sense-desires ( kdme ): thus
his mind is not inclined towards ardour, devotion, persistence
and effort; (b) for the body (kdye), . . . (c) for physical objects
(rupe) f . . .or (d) having eaten as much as his belly will hold,
he abandons himself to the pleasure of lying down, of contact,
of sloth; or (e) [239] he practises the holy life for the sake of
becoming a member of some body of devas ( deva-nikaya ),
thinking: "By means of these rites or this discipline, this
austerity or this holy life I shall become one of the devas, great
or small." Thus his mind is not inclined towards ardour,
devotion, persistence and effort.

(21) 'Five faculties ( indriyani ): the faculty of eye, ear, nose,
tongue, body.

(22) 'Five more faculties: pleasant [bodily] feeling ( sukha ),
pain ( dukkha ), gladness (somanassa), sadness ( domanassa ), in-
different feeling (upekhd).

(23) 'Five more faculties: faith ( saddha ), energy, mindfulness,
concentration, wisdom.

(24) 'Five elements making for deliverance (nissaramyd dhatu-
yo ): (a) Here, when a monk considers sense-desires, his mind
does not leap forward and take satisfaction in them, fix on
them or make free with them, 1097 but when he considers
renunciation it does leap forward, take satisfaction in it, fix on
it, and make free with it. And he gets this thought [240] well-
set, well-developed, well raised up, well freed and discon-
nected from sense-desires. And thus he is freed from the
corruptions (dsava), the vexations and fevers that arise from
sense-desires, and he does not feel that [sensual] feeling. This
is called the deliverance from sense-desires. And the same
applies to (b) ill-will, (c) cruelty, (d) forms ( riipa ), 1098 (e) per-
sonality ( sakkaya ). [241]

(25) 'Five bases of deliverance ( vimuttayatanani ): Here, (a)
the Teacher or a respected fellow-disciple teaches a monk
Dhamma. And as he receives the teaching, he gains a grasp of

498 Sangiti Suit a: Sutta 33 iii ?_/| /|

both the spirit and the letter of the teaching. At this, joy arises
in him, and from this joy, delight ( piti ); and by this delight
his senses are calmed, he feels happiness ( sukham ) as a result,
and with this happiness his mind is established; 1099 (b) he has
not heard it thus, but in the course of teaching Dhamma to
others he has learnt it by heart as he has heard it; or (c) as he
is chanting the Dhamma . . , ; or (d) [242] . . . when he applies
his mind to the Dhamma, thinks and ponders over it and
concentrates his attention on it ( anupekkhati ); or (e) when he
has properly grasped some concentration-sign ( samadhi-nimit -
tarn), has well considered it, applied his mind to it ( supadhari -
tarn), and has well penetrated it with wisdom ( suppatividdham
pahhdya). At this, joy arises in him, and from this joy, delight;
and by this delight his senses are calmed, [243] he feels happi-
ness as a result, and with this happiness his mind is estab-
lished.

(26) 'Five perceptions making for maturity of liberation: the
perception of impermanence ( anicca-sahnd ), of suffering in
impermanence ( anicce dukkha-sahhd ), of impersonality in suf-
fering { dukkhe anatta-sahhd), of abandoning ( pahana-sahhd ), of
dispassion ( viraga-sahna ).

'These are the [sets of] five things which were perfectly
proclaimed by the Lord

2.2. There are [sets of] six things which were perfectly pro-
claimed by the Loyd . . .

(1) 'Six internal sense-spheres ( ajjhattikani dyatanani ): eye-,
ear-, nose-, tongue-, body -(kdyayatanam), mind-sense- sphere
( manayatanam ).

(2) 'Six external sense-spheres ( bahirdni dyatanani ): sight-
object (riipdyatanam), sound-, smell-, taste-, tangible object
( phottabbdyatanam ), mind-object ( dhammdyatanam ).

(3) 'Six groups of consciousness ( vihhdna-kdyd ): eye-con-
sciousness, ear-, nose-, tongue-, body-, mind-consciousness.

(4) 'Six groups of contact ( phassa-kdyd ): eye-, ear-, nose-,
tongue-, body-, mind-contact ( mano-samphasso ).

(5) 'Six groups of feeling ( vedand-kaya ): feeling based on
eye-contact (cakkhu-samphassajd vedand), [244] on ear-, nose-,
tongue-, body-, mind-contact.

iii 246 Chanting Together 499

(6) 'Six groups of perception ( sahna-kayd ): perception of
sights ( rupa-sahhd ), of sounds, of smells, of tastes, of touches,
of mind-objects ( dhamma-sahha ).

(7) 'Six groups of volition (sahcetana-kaya): volition based
on sights, sounds, smells, tastes, touches, mind-objects.

(8) 'Six groups of craving ( tanha-kayd ): craving for sights,
sounds, smells, tastes, touches, mind-objects.

(9) 'Six kinds of disrespect ( agdrava ): Here, a monks behaves
disrespectfully and discourteously towards the Teacher, the
Dhamma, the Sangha, the training, in respect of earnestness
(appamdde), of hospitality ( patisanthdre ).

(10) 'Six kinds of respect ( gdravd ): Here, a monk behaves
respectfully. . .(as (gj).

(11) 'Six pleasurable investigations (somanassupavicdrd): 1100
When, on seeing a sight-object with the eye, on hearing. . .,
smelling. . ., tasting. . ., touching. . ., knowing a mind-object
with the mind, one investigates a corresponding object pro-
ductive of pleasure. [245]

(12) 'Six unpleasurable investigations: (as (11) but: pro-
ductive of displeasure).

(13) 'Six indifferent investigations: (as (11) but: produc-
tive of indifference (upekhd).

(14) 'Six things conducive to communal living (sdrdmyd
dhamma): 1101 As long as monks both in public and in private
show loving-kindness to their fellows in acts of body, speech
and thought, . . . share with their virtuous fellows whatever they
receive as a rightful gift, including the contents of their alms-
bowls, which they do not keep to themselves,. . .keep consist-
ently, unbroken and unaltered those rules of conduct that are
spotless, leading to liberation, praised by the wise, unstained
and conducive to concentration, and persist therein with their
fellows both in public and in private, . . . continue in that noble
view that leads to liberation, to the utter destruction of suffering,
remaining in such awareness with their fellows both in public
and in private (as Sutta 16, verse 1.11). [246]

(15) 'Six roots of contention (vivdda-muldni): Here, (a) a monk
is angry and bears ill-will, he is disrespectful and discourteous
to the Teacher, the Dhamma and the Sangha, and does not

500 Sangiti Sutta: Sutta 33 iii 249

finish his training. He stirs up contention within the Sangha,
which brings woe and sorrow to many, with evil consequen-
ces, misfortune and sorrow for devas and humans. If, friends,
you should discover such a root of contention among your-
selves or among others, you should strive to get rid of just that
root of contention. If you find no such root of contention . . . ,
then you should work to prevent its overcoming you in fu-
ture. Or (b) a monk is deceitful and malicious ( makkhi hoti
paldsi) . . . , (c) a monk is envious and mean . . . , (d) a monk is
cunning and deceitful . . . , (e) a monk is full of evil desires and
wrong views . . . , (f) a monk is opinionated (s anditthi-parama-
sT), obstinate and tenacious. [247] If, friends, you should dis-
cover such a root of contention among yourselves or among
others, you should strive to get rid of just that root of conten-
tion. If you find no such root of contention . . . , then you
should work to prevent its overcoming you in future.

(16) 'Six elements: the earth-, water-, fire-, air-, space-ele-
ment ( akasa-dhatu ), the consciousness-element ( vihhdna-dhd -
tu). 1102

(17) 'Six elements making for deliverance ( nissaramya-dhatu -
yo): Here, a monk might say: (a) "I have developed the eman-
cipation of the heart ( ceto-vimutti ) by loving-kindness ( mettd ),
[248] expanded it, made it a vehicle and a base, established,
worked well on it, set it well in train. And yet ill-will still
grips my heart." He should be told: "No! do not say that! Do
not misrepresent the Blessed Lord, it is not right to slander
him thus, for he would not have said such a thing! Your
words are unfounded and impossible. If you develop the
emancipation of the heart through loving-kindness, ill-will
has no chance to envelop your heart. This emancipation
through loving-kindness is the cure for ill-will." Or (b) he
might say: "I have developed the emancipation of the heart
through compassion ( karund ), and yet cruelty still grips my
heart. . ." Or (c) he might say: "I have developed the emanci-
pation of the heart through sympathetic joy ( mudita ), and yet
aversion ( arati ) still grips my heart ..." [249] Or (d) he might
say: "I have developed the emancipationof the heart through
equanimity ( upekhd ), and yet lust (rdgo) grips my heart." Or

iii 251 The Chanting Together 501

(e) he might say: "I have developed the signless emancipation
of the heart ( animittd ceto-vimutti), 1103 and yet my heart still
hankers after signs ( nimittdnusdri hoti) ..." Or (f) he might
say: "The idea T am' is repellent to me, I pay no heed to the
idea: 'I am this.' Yet doubts, uncertainties and problems still
grip my heart. . [250] ( Reply to each in similar terms to (a)).

(18) 'Six unsurpassed things ( anuttariydni ): 1104 [certain]
sights, things heard, gains, trainings, forms of service ( pari -
cariydnuttariyam), objects of recollection.

(19) 'Six subjects of recollection ( anussati-tthdndni ): the Bud-
dha, the Dhamma, the Sangha, morality, renunciation, the
devas.

(20) 'Six stable states ( satata-vihdrd ): 1105 On seeing an object
with the eye, hearing a sound. . ., smelling a smell. . ., tasting
a flavour. . ., touching a tangible object. . .or cognising a men-
tal object with the mind, one is neither pleased ( sumano ) nor
displeased ( dummano ), but remains equable ( upekhako ), mind-
ful and clearly aware.

(21) 'Six "species" ( dbhijatiyo ): Here, (a) one bom in dark
conditions [251] lives a dark life, (b) one bom in dark condi-
tions lives a bright life, (c) one bom in dark conditions attains
Nibbana, which is neither dark nor bright, (d) one bom in
bright conditions lives a dark life, (e) one bom in bright
conditions leads a bright life, (f) one bom in bright conditions
attains Nibbana which is neither dark nor bright.

{22) 'Six perceptions conducive to penetration ( nibbedha-bha -
giya-sahha): the perception of impermanence, of suffering in
impermanence, of impersonality in suffering, of abandoning,
of dispassion (as Sutta 33, verse 2.1 (26)) and the perception of
cessation ( nirodha-sahhd ).

'These are the [sets of] six things which were perfectly pro-
claimed by the Lord

2.3. 'There are [sets of] seven things which have been perfectly
proclaimed by the Lord ...

(1) 'Seven Ariyan treasures ( ariya-dhanani ): faith, morality,
moral shame ( hiri ), moral dread ( ottappa ), learning ( suta ), re-
nunciation (caga), wisdom.

502 Sangiti Sutta: Sutta 33 iii 254

(2) 'Seven factors of enlightenment ( sambojjhanga ): mindful-
ness, [252] investigation of phenomena, energy, delight (piti),
tranquillity, concentration, equanimity.

(3) 'Seven requisites of concentration: 1106 right view, thought,
speech, action, livelihood, effort, mindfulness.

{4) 'Seven wrong practices (asaddhamma): Here, a monk
lacks faith, lacks moral shame, lacks moral dread, has little
learning, is slack ( kusito ), is unmindful ( mutthassati ), lacks
wisdom.

(5) 'Seven right practices ( saddhamma ): Here, a monk has
faith, moral shame and moral dread, has much learning, has
aroused vigour ( araddha-viriyo ), has established mindfulness
(upatthita-sati hoti), possesses wisdom.

(6) 'Seven qualities of the true man (s appurisa- dhamma): 1107
Here, a monk is a knower of the Dhamma, of meanings
(atthahnu), of self ( attanhu ), 1108 of moderation ( mattahhu ), of
the right time, of groups ( parisahhu ), of persons.

(7) 'Seven grounds for commendation ( niddasa-vatthuni ), 1109
Here, a monk is keenly anxious (a) to undertake the training,
and wants to persist in this, (b) to make a close study of the
Dhamma, (c) to get rid of desires, (d) to find solitude, (e) to
arouse energy, (f) to develop mindfulness and discrimination
(sati-nepakke), [253] (g) to develop penetrative insight. 1110

(8) 'Seven perceptions: perception of impermanence, of not-
self, of foulness ( asubhasahha ), of danger, of abandonment, of
dispassion, of cessation.

(9) 'Seven powers ( baldni ): of faith, energy, moral shame,
moral dread/mindfulness, concentration, wisdom.

(10) 'Seven stations of consciousness: Beings (a) different in
body and different in perception; (b) different in body and
alike in perception; (c) alike in body and different in percep-
tion; (d) alike in body and alike in perception; (e) who have
attained to the Sphere of Infinite Space; (f). . .of Infinite Con-
sciousness; (g). . .of No-Thingness (as Sutta 15, verse 33).

(11) 'Seven persons worthy of offerings: The Both-Ways-
Liberated [254], the Wisdom-Liberated, the Body-Witness, the
Vision-Attainer, the Faith-Liberated, the Dhamma-Devotee,
the Faith-Devotee (as Sutta 28, verse 8).

iii 255 The Chanting Together 503

(12) 'Seven latent proclivities ( anusayd ): sensuous greed (ka-
ma-rdga ), resentment (patigha), views, doubt, conceit, craving
for becoming (bhava-raga), ignorance.

(13) 'Seven fetters ( samyojandni ): complaisance (anunaya), 1111
resentment (then as (12)).

(14) 'Seven rules for the pacification and settlement of dis-
puted questions that have been raised: 1112 (a) proceedings
face-to-face, (b) recollection (s ati), (c) mental derangement, (d)
confession, (e) majority verdict, (f) habitual bad character, (g)
"covering over with grass".

'These are the [sets of] seven things which were perfectly
proclaimed by the Lord ... So we should all recite them to-
gether ... for the benefit, welfare and happiness of devas and
humans.'

[End of second recitation-section]

3.1. 'There are [sets of] eight things perfectly proclaimed by
the Lord . . .

(1) 'Eight wrong factors ( micchattd ): wrong view. . .(the re-
verse of (2) below). [255]

(2) 'Eight right factors (s ammatta): right view, right thought,
right speech, right action, right livelihood, right effort, right
mindfulness, right concentration.

(3) 'Eight persons worthy of offerings: 1113 the Stream-Win-
ner and one who has practised to gain the fruit of Stream-
Entry, the Once-Retumer . . ., the Non-Returner. . ., the Ara-
hant and one who has worked to gain the fruit of Arahantship.

(4) 'Eight occasions of indolence ( kusita-vatthuni ): Here, a
monk (a) has a job to do. He thinks: "I've got this job to do,
but it will make me tired. I'll have a rest." So he lies down and
does not stir up enough energy to complete the uncompleted,
to accomplish the unaccomplished, to realise the unrealised.
Or (b) he has done some work, and thinks: "I've done this
work, now I'm tired. I'll have a rest." So he lies down. . .Or (c)
he has to go on a journey, and thinks: "I have to go on this
journey. It will make me tired ..." Or (d) he has been on a
journey. ..Or (e) he goes on the alms-round in a village or

504 Sangiti Sutta: Sutta 33 iii 258

town and does not get his fill of food, whether coarse or fine,
and he thinks: "I've gone for alms . . . [256] . . . my body is tired
and useless ..." Or (f) he goes on the alms-round . . . and gets
his fill. . .He thinks: "I've gone for alms. . .and my body is
heavy and useless as if I were pregnant. . ," 1114 . . .Or (g) he
has developed some slight indisposition, and he thinks: "I'd
better have a rest ..." Or (h) he is recuperating, having not
long recovered from an illness, and he thinks: "My body is
weak and useless. I'll have a rest." So he lies down and does
not stir up enough energy to complete the uncompleted, to
accomplish the unaccomplished, to realise the unrealised.

(5) 'Eight occasions for making an effort ( drabbha-vatthuni ):
Here, a monk (a) has a job to do. He thinks: "I've got this job
to do, but in doing it I won't find it easy to pay attention to
the teaching of the Buddhas. So I will stir up sufficient energy
to complete the uncompleted, to accomplish the unaccom-
plished, to realise the unrealised." Or (b) he has [257] done
some work, and thinks: "Well, I did the job, but because of it I
wasn't able to pay sufficient attention to the teaching of the
Buddhas. So I will stir up sufficient energy. . ." Or (c) he has to
go on a journey. . .Or (d) he has been on a journey. He thinks:
"I've been on this journey, but because of it I wasn't able to
pay sufficient attention ..." Or (e) he goes for alms . . . with-
out getting his fill. . .And he thinks: "So my body is light and
fit. I'll stir up energy ..." Or (f) he goes for alms . . . and gets
his fill. . .And he thinks: "So my body is strong and fit. I'll stir
up energy ..." Or (g) he has some slight indisposition . . .
and he thinks: "This indisposition might get worse, so I'll stir
up energy..." Or [258] (h) he is recuperating ... and he
thinks: " . . .it might be that the illness will recur. So I'll stir up
energy ..." Thus he stirs up sufficient energy to complete the
uncompleted, to accomplish the unaccomplished, to realise
the unrealised.

(6) 'Eight bases for giving: One gives (a) as occasion offers
(1 dsajja ), (b) from fear, (c) thinking: "He gave me something",
(d) thinking: "He will give me something", (e) thinking: "It is
good to give", (f) thinking: "I am cooking something, they are
not. It would not be right not to give something to those who
are not cooking", (g) thinking: "If T make this gift I shall

iii 260 The Chanting Together 505

acquire a good reputation", (h) in order to adorn and prepare
one's heart. 1115

(7) 'Eight kinds of rebirth due to generosity: Here, someone
gives an ascetic or Brahmin food, drink, clothes, transport
(yanam), garlands, perfumes and ointments, sleeping accom-
modation, a dwelling, or lights, and he hopes to receive a
return for his gifts. He sees a rich Khattiya or Brahmin or
householder living in full enjoyment of the pleasures of the
five senses, and he thinks: "If only when I die I may be
reborn as one of these rich people!" He sets his heart on this
thought, fixes it and develops it ( bhaveti ). 1116 And this thought,
being launched ( vimuttam ) at such a low level ( hme ), and not
developed to a higher level ( uttarim abhdvitam), leads to rebirth
right there. [259] But I say this of a moral person, not of an
immoral one. The mental aspiration of a moral person is
effective through its purity. 1117 Or (b) he gives such gifts and,
having heard that the devas in the realm of the Four Great
Kings live long, are good-looking and lead a happy life, he
thinks: "If only I could be reborn there!" Or he similarly aspires
to rebirth in the heavens of (c) the Thirty-Three Gods, (d) the
Yama devas, (e) the Tusita devas, (f) the Nimmanarati devas,
(g) the Paranimmita-vasavatti devas. And this thought leads
to rebirth right there . . . The mental aspiration of a moral per-
son is effective through its purity. Or (h) he similarly aspires
to rebirth in the world of Brahma. . .But [260] I say this of a
moral person, not an immoral one, one freed from passion
(vitaragassa), not one still swayed by passion. 1118 The mental
aspiration of [such] a moral person is effective through libera-
tion from passion.

(8) 'Eight assemblies: the assembly -of Khattiyas, Brahmins,
householders, ascetics, devas of the Realm of the Four Great
Kings, of the Thirty-Three Gods, of maras, of Brahmas (as
Sutta 16, verse 3.21).

(9) 'Eight worldly conditions ( loka-dhammd ): gain and loss,
fame and shame ( yaso ca ayaso ca ), blame and praise, happi-
ness and miserry.

(10) 'Eight stages of mastery: (a) perceiving forms internally,
one sees external forms, limited and beautiful or ugly; (b) (as
(a) but) unlimited; (c) not perceiving forms internally, one sees

506 Sangiti Sutta: Sutta 33 iii

external forms/ limited . . .; (d) (as (c) but) unlimited; not per-
ceiving forms internally, one perceives forms that are (e) blue,
[261] (f) yellow, (g) red, (h) white (as Sutta 16, verse 3.25—32).

{11) 'Eight liberations: (a) possessing form, one sees forms;
(b) not perceiving material forms in oneself, one sees them
outside; (c) thinking: "It is beautiful", one becomes intent on
it; one enters (d) the Sphere of Infinite Space; (e) . . . the Sphere
of Infinite Consciousness; (f). . .the Sphere of No-Thingness;

(g) . . . the Sphere of Neither-Perception-Nor-Non-Perception;

(h) . . . the Cessation of Perception and Feeling (as Sutta 15,
verse 35). [262]

"These are the [sets of] eight things . . . '

3.2. There are [sets of] nine things. . .

(1) 'Nine causes of malice ( dghata-vatthuni ): Malice is stirred
up by the thought: (a) "He has done me an injury", (b) "He is
doing me an injury", (c) "He will do me an injury", (d) — (f ) "He
has done, is doing, will do an injury to someone who is dear
and pleasant to me", (g) — (I) "he has done, is doing, will do a
favour to someone who is hateful and unpleasant to me."

(2) 'Nine ways of overcoming malice ( dghdta-pativinaya ):
Malice is overcome by the thought: (a) — (i) "He has done me
an injury. . . " (as (1)). [263] "What good would it do [to harbour
malice]?"

(3) 'Nine abodes of beings (a) Beings different in body and
different in perception, (b) beings different in body and alike
in perception, (c) beings alike in body and different in percep-
tion, (d) beings alike in body and alike in perception, (e) the
Realm of Unconscious Beings, (f) the Realm of Neither-Per-
ception-Nor-Non-Perception, (g) beings who have attained to
the Sphere of Infinite Space, (h) beings who have attained to
the Sphere of Infinite Consciousness, (i) beings who have
attained to the Sphere of No-Thingness (as Sutta 15, verse 33).

(4) 'Nine unfortunate, inopportune times for leading the holy
life (akkhand asamayd brahmacariya-vdsaya): [264] (a) A Tatha-
gata has been bom in the world, Arahant, fully-enlightened
Buddha, and the Dhamma is taught which leads to calm and
perfect Nibbana, which leads to enlightenment as taught by
the Well-Farer, and this person is bom in a hell-state (nira-

iii 266 The Chanting Together 507

yam), 1119 . . .(b). . .among the animals, (c). . .among the petas,
(d) . . . among the asuras, (e) ... in a long-lived group of
devas, 1120 or (f) he is bom in the border regions among
foolish barbarians where there is no access for monks and
nuns, or male and female lay-followers, or (g) he is bom in the
Middle Country, 1121 but he has wrong views and distorted
vision, thinking: "There is no giving, offering or sacrificing,
there is no fruit or result of good or bad deeds; there is not
this world and the next world; [265] there are no parents and
there is no spontaneous rebirth; there are no ascetics and
Brahmins in the world who, having attained to the highest
and realised for themselves the highest knowledge about this
world and the next, proclaim it"; 1122 or (h). . .he is bom in the
Middle Country but lacks wisdom and is stupid, or is deaf
and dumb and cannot tell whether something has been well
said or ill said; or else. . .(i) no Tathagata has arisen. . .and
this person is bom in the Middle Country and is intelligent,
not stupid, and not deaf or dumb, and well able to tell whether
something has been well said or ill said.

(5) 'Nine successive abidings: [the jhanas and Spheres of In-
finite Space, Infinite Consciousness, No-Thingness, Neither-
Perception-Nor-Non-Perception, and Cessation of Perception
and Feeling]. [266]

(6) 'Nine successive cessations (anupubba-nirodhd): By the
attainment of the first jhana, perceptions of sensuality (kdma-
s anna) cease; by the attainment of the second jhana, thinking
and pondering cease; by the attainment of the third jhana,
delight (pfti) ceases; by the attainment of the fourth jhana, in-
and out-breathing ceases; 1123 by the attainment of the Sphere
of Infinite Space, the perception of materiality ceases, by the
attainment of the Sphere of Infinite Consciousness, the per-
ception of the Sphere of Infinite Space ceases; by the attain-
ment of the Sphere of No-Thingness, the perception of the
Sphere of Infinite Consciousness ceases; by the attainment of
the Sphere of Neither-Perception-Nor-Non-Perception, the
perception of the Sphere of No-Thingness ceases; by the at-
tainment of the Cessation-of-Perception-and-Feeling, percep-
tion and feeling cease.

These are the [sets of] nine things. . .'

508 Sangiti Sutta: Sutta 33 ^

3.3. There are [sets of] ten things perfectly proclaimed by the
Lord. . .

(1) Ten things that give protection ( ndtha-karana-dham -
ma ): 1124 Here a monk (a) is moral, he lives restrained accord-
ing to the restraint of the discipline, persisting in right be-
haviour, seeing danger in the slightest fault, he keeps to the
rules of training; [267] (b) he has learnt much, and bears in
mind and retains what he has learnt. In these teachings,
beautiful in the beginning, the middle and the ending, which
in spirit and in letter proclaim the absolutely perfected and
purified holy life, he is deeply learned, he remembers them,
recites them, recites them, reflects on them and penetrates
them with vision; (c) he is a friend, associate and intimate of
good people; (d) he is affable, endowed with gentleness and
patience, quick to grasp instruction; (e) whatever various jobs
there are to be done for his fellow-monks, he is skilful, not lax,
using foresight in carrying them out, and is good at doing and
planning; (f) he loves the Dhamma and delights in hearing it,
he is especially fond of the advanced doctrine and discipline
(abhidhamme abhivinaye ); 1125 [268] (g) he is content with any
kind of requisites: robes,, alms-food, lodging, medicines in case
of illness; (h) he ever strives to arouse energy, to get rid of
unwholesome states, to establish wholesome states, untiringly
and energetically striving to keep such good states and never
shaking off the burden; (i) he is mindful, with a great capacity
for clearly recalling things done arid said long ago; 1126 (j) he is
wise, with wise perception of arising and passing away, that
Ariyan perception that leads to the complete destruction of
suffering.

(2) Ten objects for the attainment of absorption ( kasinayata -
ndni): 1127 He perceives the Earth-Kasina, the Water-Kasina,
the Fire-Kasina, the Wind-Kasina, the Blue Kasina, the Yellow
Kasina, the Red Kasina, the White Kasina, the Space-Kasina,
the Consciousness Kasina, 1128 above, below, on all sides, un-
divided, unbounded.

[269] (3) Ten unwholesome courses of action ( akusala-kam -
mapatha ): taking life, taking what is not given, sexual miscon-
duct, lying speech, slander, rude speech, idle chatter, greed,
malevolence, wrong view.

iii 271 The Chanting Together 509

{4) Ten wholesome courses of action: avoidance of taking
life . . . ( and so on, as (3) above).

(5) Ten Ariyan dispositions ( ariya-vdsa ): Here a monk (a)
has got rid of five factors, (b) possesses six factors, (c) has
established one guard, (d) observes the four supports, (e) has
got rid of individual beliefs, 1129 (f) has quite abandoned quest,
(g) is pure of motive, (h) has tranquillised his emotions, 1130 is
well liberated (i) in heart, and (j) by wisdom. How has he got
rid of five factors? Here, he has got rid of sensuality, ill-will,
sloth-and-torpor, worry-and-flurry, and doubt; (b) what six
factors does he possess? On seeing an object with the eye,
hearing a sound. . ., smelling a smell. . ., tasting a flavour. . .,
touching a tangible object..., or cognising a mental object
with the mind, he is neither pleased nor displeased, but
remains equable, mindful and clearly aware; (c) how has he
established the one guard? By guarding his mind with mind-
fulness; (d) what are the four supports? He judges that one
thing is to be pursued, one thing endured, one thing avoided,
one thing suppressed (as verse 1.11 (8)); (e) how has he got rid
of individual beliefs (panunna-pacceka-sacco)l Whatever indi-
vidual beliefs are held by the majority of ascetics and Brahmins
he has dismissed, abandoned, rejected, let go; (f) how is he
one who has quite abandoned quests? He has abandoned the
quest for sense-desires, for rebirth, for the holy life; 1131 (g)
how is he pure of motive? He has abandoned thoughts of
sensuality, ill-will, cruelty; (h) how is he one who has tran-
quillised his emotions ( passaddha-kdya-sankhdro hoti )? Because,
having given up pleasure and pain with the disappearance of
former gladness and sadness, he enters into a state beyond
pleasure and pain which is purified by equanimity, and this
is the fourth jhana; (i) how is he well emancipated in heart?
He is liberated from the thought of greed, hatred and delusion;
(j) how is he well liberated by wisdom? He understands: "For
me greed, hatred and delusion are abandoned, cut off at the
root, like a palm-tree stump, destroyed and incapable of
growing again." [271]

(6) Ten qualities of the non-learner (asekha): 1132 The non-
learner's right view, right thought; right speech, right action,
right livelihood; right effort, right mindfulness, right concen-

510 Sangiti Sutta: Sutta 33 iii 271

tration; right knowledge (s ammd-ndnam), right liberation ( sam -
mdvimutti).

These are the [sets of] ten things which have been perfectly
set forth by the Lord who knows and sees, the fully-enligh-
tened Buddha. So we should all recite them together without
disagreement, so that this holy life may be long-lasting and
established for a long time to come, thus to be for the welfare
and happiness of the multitude, out of compassion for the
world, for the benefit, welfare and happiness of devas and
humans/

3.4. And when the Lord had stood up, he said to the Vener-
able Sariputta: 'Good, good, Sariputta! Well indeed have you
proclaimed the way of chanting together for the monks!'

These things were said by the Venerable Sariputta, and the
Teacher confirmed them. The monks were delighted and re-
joiced at the Venerable Sariputta's words.

34 Dasuttara Sutta: Expanding
Decades

[272] 1.1. Thus have I heard . 1133 Once the Lord was staying at
Campa beside the Gaggara lotus-pond, with a large company
of some five hundred monks. Then the Venerable Sariputta
addressed the monks: 'Friends, monks!' 'Friend!' replied the
monks. And the Venerable Sariputta said:

'In growing groups from one to ten I'll teach
Dhamma for the gaining of Nibbana,

That you may make an end of suffering.

And be free from all the ties that bind.

1.2. 'There is friends, (1) one thing that greatly helps ( bahu -
kd.ro), (2) one thing to be developed ( bhdvetabbo ), (3) one thing
to be thoroughly known ( parinneyyo ), (4) one thing to be
abandoned ( pahdtabbo ), (5) one thing that conduces to dimi-
nution 1134 ( hana-bhdgiyo ), (6) one thing that conduces to dis-
tinction ( visesa-bhdgiyo ), (7) one thing hard to penetrate (dup-
pativijjho), (8) one thing to be made to arise ( uppadetabbo ), (9)
one thing to be thoroughly leamt ( abhinneyyo ), and (10) one
thing to be realised ( sacchikdtabbo ).

(1) 'Which one thing greatly helps? Tirelessness in whole-
some states ( appamddo kusalesu dhammesu ).

(2) 'Which one thing is to be developed? Mindfulness with
regard to the body, accompanied by pleasure ( kaya-gata sati
sdta-sahagatd).

(3) 'Which one thing is to be thoroughly known? Contact as
a condition of the corruptions and of grasping 1135 ( phasso
sdsavo upddaniyo). [273]

(4) 'Which one thing is to be abandoned? Ego-conceit (asmi-
mana ). 1136

512 Dasuttara Sutta: Sutta 34 iii 274

(5) 'Which one thing conduces to diminution? Unwise at-
tention ( ayoniso manasikaro).

(6) 'Which one things conduces to distinction? Wise atten-
tion ( yoniso manasikaro).

(7) 'Which one thing is hard to penetrate? Uninterrupted
mental concentration 1137 ( dnantariko ceto-samddhi).

(8) 'Which one thing is to be made to arise? Unshakeable
knowledge ( akuppam nanam).

(9) 'Which one thing is to be thoroughly learnt? All beings
are maintained by nutriment (as Sutta 33, verse 1.8 (1)).

{10) 'Which one thing is to be realised? Unshakeable deliver-
ance of mind ( akuppd ceto-vimutti).

'That makes ten things that are real and true, so and not
otherwise, unerringly and perfectly realised by the Tathagata.'

1.3. 'Two things greatly help, two things are to be developed
. . .((1)— (10) as above).

(1) 'Which two things greatly help? Mindfulness and clear
awareness (as Sutta 33, verse 1.9 ( 18)).

(2) 'Which two things are to be developed? Calm and in-
sight (as Sutta 33, verse 1.9 (23)).

(3) 'Which two things are to be thoroughly known? Mind
and body (as Sutta 33, verse 1.9 ( 1 )). [274]

(4) 'Which two things are to be abandoned? Ignorance and
craving for existence (as Sutta 33, verse 1.9 (2)).

(5) 'Which two things conduce to diminution? Roughness
and friendship with evil (as Sutta 33, verse 1.9 (6)).

(6) 'Which two things conduce to distinction? Gentleness
and friendship with good (as Sutta 33, verse 1.9 (7)).

(7) 'Which two things are hard to penetrate? That which is
the root, the condition of the defilement of beings, and that
which is the root, the condition of the purification of beings
(yo ca hetu yo ca paccayo sattanam samkilesdya, . . .sattanam
visuddhiyd).

(8) 'Which two things are to be made to arise? Knowledge of
the destruction [of the defilements] and of [their] non-recur-
rence (as Sutta 33, verse 1.9(33)).

(9) 'Which two things are to be thoroughly learnt? Two
elements, the conditioned and the unconditioned 1138 (sankhatd
ca dhatu asankhata ca dhdtu).

iii 276 Expanding Decades 513

(10) 'Which two things are to be realised? Knowledge and
liberation (as Sutta 33, verse 1.9 (32)).

'That makes twenty things that are real and true, so and not
otherwise, unerringly and perfectly realised by the Tathagata.'

1.4. 'Three things greatly help, three things are to be developed

(1) 'Which three things greatly help? Association with good
people, hearing the true Dhamma, practice of the Dhamma in its
entirety (as Sutta 33, verse 1.11 (13)).

(2) 'Which three things are to be developed? Three kinds of
concentration (as Sutta 33, verse 1.10 (30)). [275]

(3) 'Which three things are to be thoroughly known? Three
feelings (as Sutta 33, verse 1.10 (26)).

(4) 'Which three things are to be abandoned? Three kinds of
craving (as Sutta 33, verse 1.10 (16)).

(5) 'Which three things conduce to diminution? Three un-
wholesome roots (as Sutta 33, verse 1.10 (1)).

(6) 'Which three things conduce to distinction? Three whole-
some roots (as Sutta 33, verse 1.10 (2)).

(7) 'Which three things are hard to penetrate? Three elements
making for deliverance (nissdraniyd dhdtuyo): (a) deliverance
from sensuality (kdma), that is, renunciation (nekkhammam), (b)
deliverance from material forms (rupd), that is, the immaterial
(druppam), (c) whatever has become, is compounded, is condi-
tionally arisen — the deliverance from that is cessation (nirodho).

(8) 'Which three things are to be made to arise? Three know-
ledges (ndndni) of past, future, present.

(9) 'Which three things are to be thoroughly learnt? Three
elements (as Sutta 33, verse 1.10 (13)).

(10) 'Which three things are to be realised? Three knowledges
(vij)d: as Sutta 33, verse 1.10 (38)). [276]

That makes thirty things that are real and true, so and not
otherwise, unerringly and perfectly realised by the Tathagata.'

1.5. 'Four things greatly help, four things are to be developed . . .

(1) 'Which four things greatly help? Four "wheels" 1139 (cakka-

ni ): (a) a favourable place of residence (patirupa-desa-vaso), (b)
association with good people (sappurisup assay 0), (c) perfect

514 Dasuttara Sutta: Sutta 34 iii 278

development of one's personality ( atta~samma-panidhi ), past
meritorious actions ( pubbe-kata-punnatd ).

(2) 'Which four things are to be developed? Four foundations
of mindfulness (as Sutta 33, verse 1.11 (1)).

(3) 'Which four things are to be thoroughly known? Four
nutriments (as Sutta 33, verse 1.11 (17)).

(4) 'Which four things are to be abandoned? Four floods (as
Sutta 33, verse 1.11 (31)).

(5) 'Which four things conduce to diminution? Four yokes (as
Sutta 33, verse 1.11 (32)).

(6) 'Which four things conduce to distinction? Four "unyo-
kings" (as Sutta 33, verse 1.11 (33)). [277]

(7) 'Which four things are hard to penetrate? Four concentra-
tions: (a) conducing to decline (hana-bhdgiyo), (b) conducing to
stasis (thiti-bhdgiyo), (c) conducive to distinction (visesabhagiyo),
(d) conducive to penetration (nibbedha-bhdgiyo).

(8) 'Which four things are to be made to arise? Four know-
ledges (as Sutta 33, verse 1.11 (11)).

(9) 'Which four things are to be thoroughly learnt? Four Noble
Truths (as Sutta 33, verse 1.11 (12)).

(10) 'Which four things are to be realised? Four fruits of the
ascetic life (as Sutta 33, verse 1.11 (17)).

'That makes forty things that are real and true, so and not
otherwise, unerringly and perfectly realised by the Tathagata.'

1.6. 'Five things greatly help, five things are to be developed . . .

(1) 'Which five things greatly help? Five factors of endeavour
(as Sutta 33, verse 2.1 (16)).

(2) 'Which five things are to be developed? Fivefold perfect
concentration: 1140 (a) suffusion with delight (piti), (b) suffusion
with happiness (sukha), [278] (c) suffusion with will 1141 (ceto), (d)
suffusion with light 1142 (dloka), (e) the “reviewing" sign 1143
(paccavekkhana-nimitta).

(3) 'Which five things are to be thoroughly known? Five
aggregates of grasping (as Sutta 33, verse 2.1 (2)).

(4) 'Which five things are to be abandoned? Five hindrances
(as Sutta 33, verse 2.1 ( 6 )).

(5) 'Which five things conduce to diminution? Five mental
blockages (as Sutta 33, verse 2.1 (19)).^

(

iii 281 Expanding Decades 513

(6) 'Which five things conduce to distinction? Five faculties
(as Sutta 33, verse 2.1 (23)).

(7) 'Which five things are hard to penetrate? Five elements
making for deliverance (as Sutta 33, verse 2.1 (24)).

(8) 'Which five things are to be made to arise? The fivefold
knowledge of right concentration (pancandniko samma samddhi ).-
the knowledge that arises within one that: (a) “This concentra-
tion is both present happiness and productive of future resultant
happiness" (ayatin ca sukha-vipako), (b) “This concentration is
Ariyan and free from worldliness" [279] (mram/so), 1144 (c) “This
concentration is not practised by the unworthy" ( akdpurisa -
sevito), 1145 (d) “This concentration is calm and perfect, has
attained tranquillisation, has attained unification, and is not
instigated, 1146 it cannot be denied 1147 or prevented", 1148 (e) "I
myself attain this concentration with mindfulness, and emerge
from it with mindfulness."

(9) 'Which five things are to be thoroughly learnt? Five bases
of deliverance (as Sutta 33, verse 2.1 (23)).

(10) 'Which five things are to be realised? Five branches of
Dhamma (as Sutta 33, verse 1.11 (23)) plus knowledge and vision
of liberation (vimutti-nana-dassana-kkhandho).

'That makes fifty things that are real and true, and not
otherwise, unerringly and perfectly realised by the Tathgata.'

1.7. 'Six things greatly help, six things are to be developed. . .

(1) 'Which six things greatly help? Six things to be remember-
ed (as Sutta 33, verse 2.2 (14)). [280]

(2) 'Which six things are to be developed? Six subjects of
recollection (as Sutta 33, verse 2.2 (19)).

(3) 'Which six things are to be thoroughly known? Six internal
sense-spheres (as Sutta 33, verse 2.2 (2)).

(4) 'Which six things are to be abandoned? Six groups of
craving (as Sutta 33, verse 2.2 (8)).

(5) 'Which six things conduce to diminution? Six kinds of
disrespect (as Sutta 33, verse 2.2 (9)).

(6) 'Which six things conduce to distinction? Six kinds of
respect (as Sutta 33, verse 2.2 (10)).

(7) 'Which six things are hard to penetrate? Six elements
making for deliverance (as Sutta 33, verse 2.2 (17)). [281]

516 Dasuttara Sutta: Sutta 34 iii 283

(8) 'Which six things are to be made to arise? Six stable states
(as Sutta 33, verse 2.2 (20)).

(9) 'Which six things are to be thoroughly known? Six unsur-
passed things (as Sutta 33, verse 2.2 (18)).

(10) 'Which six things are to be realised? Six super-know-
ledges ( abhinna ): Here, a monk applies and bends his mind to,
and enjoys, different supernormal powers ( iddhi ): (a) Being one,
he becomes many (as Sutta 2, verse 87); (b) with the divine ear he
hears sounds both divine and human (as Sutta 2, verse 89); (c) he
knows and distinguishes the minds of other beings (as Sutta 2,
verse pi); (d) he remembers past existences (as Sutta 2, verse 93);
(e) with the divine eye ... he sees beings passing away and
arising (as Sutta 2, verse 95); (f) he abides, in this life, by his own
super-knowledge and realisation, in the attainment of the
corruptionless liberation of heart and liberation through wis-
dom.

'That makes sixty things that are real and true, so and not
otherwise, unerringly and perfectly realised by the Tathagata.'

1.8. 'Seven things help greatly, seven things are to be developed

(1) 'Which seven things greatly help? Seven treasures (as Sutta
33, verse 2.3 (1)).

(2) 'Which seven things are to be developed? Seven factors of
enlightenment (as Sutta 33, verse 2.3 (2)).

(3) 'Which seven things are to be thoroughly known? Seven
stations of consciousness (as Sutta 33, verse 2.3 (10)).

(4) 'Which seven things are to be abandoned? Seven latent
proclivities (as Sutta 33, verse 2.3 (12)).

(5) 'Which seven things conduce to diminution? Seven wrong
practices (as Sutta 33, verse 2.3 (4)).

(6) 'Which seven things conduce to distinction? Seven right
practices (as Sutta 33, verse 2.3 (3)). [283]

(7) 'Which seven things are hard to penetrate? Seven qualities
of the true man (as Sutta 33, verse 2.3 (6)).

(8) 'Which seven things are to be made to arise? Seven
perceptions (as Sutta 33, verse 2.3 (8)).

(9) 'Which seven things are to be thoroughly learnt? Seven
grounds for commendation (as Sutta 33, verse 2.3 (7)).

hi 2 &5 Expanding Decades 517

(10) 'Which seven things are to be learnt? Seven powers of an
Arahant 1149 (khindsava-balani). Here, for a monk who has des-
troyed the corruptions, (a) the impermanence of all compound-
ed things is well seen, as it really is, by perfect insight. This is
one way whereby he recognises that for him the corruptions are
destroyed; (b) . . . sense-desires are well seen as being like a pit of
glowing embers . . . ; (c) ... his heart ( cittam ) is bent on and
inclined towards detachment (viveka), slopes towards detach-
ment and detachment is its object; rejoicing in renunciation
(nekkhammdbhiratarii), his heart is totally unreceptive to all
things pertaining to the corruptions . . . ; (d) . . . the four founda-
tions of mindfulness have been well and truly developed . . . ;
[284] (e). . .the five faculties 1150 have been well developed. . .;
(f) . . . the seven factors of enlightenment 1151 have been been well
developed. . .; (g) the Noble Eightfold Path has been well and
truly developed . . . This is one of the powers whereby he recog-
nises that for him the corruptions are destroyed.

'That makes seventy things that are real and true, so and not
otherwise, unerringly and perfectly realised by the Tathagata.'

[End of first recitation-section]

2.1. 'Eight things greatly help, eight things are to be developed

(1) 'Which eight things greatly help? Eight causes, eight
conditions conduce to wisdom in the fundamentals of the holy
life, to gaining what has not been gained and to increasing,
expanding and developing what has been gained. Here, (a) one
lives close to the Teacher or to a fellow-monk with the standing
of a teacher, being thus strongly established in moral shame and
moral dread, in love and veneration . . . [283] He who is so placed
(b) from time to time goes to his teacher, asks and interrogates
him: "How is that. Lord? What does this mean?" Thus his
venerable teachers can reveal what is hidden and clarify obscuri-
ties, in this way helping him to solve his problems, (c) Then,
having heard Dhamma from them, he achieves withdrawal
(vupakasa), 1152 of body and mind, (d) Further, a monk is moral,
he lives restrained according to the restraint of the discipline.

518 Dasuttara Sutta: Sutta 34 iii 287

persisting in right behaviour, seeing danger in the slightest
fault, and keeping to the rules of training. Also, (e) a monk,
having learnt much, remembers and bears in mind what he has
learnt, and those things that are beautiful in the beginning, in
the middle and in the ending, which in spirit and letter proclaim
the absolutely perfected and purified holy life, he remembers
and reflects on, and penetrates them with vision. Again, (f) a
monk, having stirred up energy, continues to dispel unwhole-
some states, striving strongly and firmly, and not casting off the
yoke of the wholesome. [286] Again, (g) a monk is mindful, with
the highest mindfulness and discrimination, remembering and
bearing in mind what has been done or said in the past. Also, (h)
a monk continually contemplates the rise and fall of the five
aggregates of grasping, thinking: “Such is material form, its
arising and passing; such are feelings, such are perceptions.
Such are the mental formations, such is consciousness, its
arising and passing."

(2) 'Which eight things are to be developed? The Noble
Eightfold Path: Right View. . .Right Concentration.

(3) 'Which eight things are to be thoroughly known? Eight
worldly conditions (as Sutta 33, verse 3.1 (9)).

(4) 'Which eight things are to be abandoned? Eight wrong
factors (as Sutta 33, verse 3.1 ( 1 )). [287]

(5) 'Which eight things conduce to diminution? Eight occa-
sions of indolence (as Sutta 33, verse 3.1 (4)).

(6) 'Which eight things conduce to distinction? Eight occa-
sions for making an effort (as Sutta 33, verse 3.1 (3)).

(7) 'Which eight things are hard to penetrate? Eight unfor-
tunate, inopportune times for leading the holy life (as Sutta 33,
verse 3.1 (4), omitting (d)).

(8) 'Which eight things are to be made to arise? Eight thoughts
of a Great Man ( Mahdpurisa-vitakkd ): 1153 "This Dhamma is (a) for
one of few wants, not one of many wants; (b) for the contented,
not for the discontented; (c) for the withdrawn, not for those
delighting in company; (d) for the energetic, not for the lazy; (e)
for one of established mindfulness, not for one of lax mindful-
ness; (f) for one of concentrated mind, not for one who is not
concentrated; (g) for one who has wisdom, not for one lacking
wisdom; (h) for one who delights in non-proliferation (nippa-
pancdrdmassa), 1154 not for one who delights in proliferation."

iii 289 Expanding Decades 519

(9) 'Which eight things are to be thoroughly learnt? Eight
states of mastery (as Sutta 33, verse 3.1 (10)). [288]

(10) 'Which eight things are to be realised? Eight liberations
(as Sutta 33, verse 3.1 (11)).

'That makes eighty things that are real and true, so and not
otherwise, unerringly and perfectly realised by the Tathagata.'

2.2. 'Nine things greatly help, nine things are to be developed

(1) 'Which nine things greatly help? Nine conditions rooted
in wise consideration (yoniso-manasikdra-mulakd dhamma ):
When a monk practises wise consideration, (a) joy (pdmojja)
arises in him, and (b) from his being joyful, delight ( pTH )
arises, and (c) from his feeling delight, his senses 1155 are calm-
ed; (d) as a result of this calming he feels happiness ( sukha ),
and (e) from his feeling happy, his mind becomes concen-
trated; (f) with his mind thus concentrated, he knows and
sees things as they really are; (g) with his thus knowing and
seeing things as they really are, he becomes disenchanted
( nibbindati ); (h) with disenchantment he becomes dispassion-
ate (virajjati), and (i) by dispassion he is liberated.

(2) 'Which nine things are to be developed? Nine factors of
the effort for perfect purity 1156 (pdrisuddhi-padhaniyangani): (a)
the factor of effort for purity of morality, (b) . . . for purity of
mind, (c) . . . for purity of view, (d) ... of purification by over-
coming doubt ( kankhd-vitarana-visuddhi ), 1157 (e). . .of purifica-
tion by knowledge and vision of path and not-path (maggd-
magga-hana-dassana-visuddhi), (f ) . . . of purification by know-
ledge and vision of progress (patipada-hdna-dassana-visuddhi),
(g). . .of purification by knowledge and vision (hana-dassana-
visuddhi), (h). . .of purity of wisdom (pahha-visuddhi), (i). . .of
purity of deliverance (vimutti-visuddhi).

(3) 'Which nine things are to be thoroughly known? Nine
abodes of beings (as Sutta 33, verse 3.2 (3)).

(4) 'Which nine things are to be abandoned? Nine things
rooted in craving: [289] Craving conditions searching,. . .acqui-
sition, . . . decision-making, . . . lustful desire, . . . attachment, . . .
appropriation, . . . avarice, . . . guarding of possessions, and be-
cause of the guarding of possessions there arise the taking up

520 Dasuttara Sutta: Sutta 34 iii 290

of stick and sword, quarrels,. . .lying and other evil unskilled
states (as Sutta 15, verse 9).

(5) 'Which nine things conduce to diminution? Nine causes
of malice (as Sutta 33, verse 3.2. (1)).

(6) 'Which nine things conduce to distinction? Nine ways of
overcoming malice (as Sutta 33, verse 3.2 (2)).

(7) 'Which nine things are hard to penetrate? Nine diffe-
rences ( nanatta ): Owing to difference of element ( dhatu ) 1158
there is difference of contact ( phassa ); 1159 owing to difference
of contact there is difference of feeling; owing to difference of
feeling there is difference of perception; owing to difference of
perception there is difference of thought (sankappa) 1 , owing to
difference of thought there is difference of intention (chanda);
owing to difference of intention there is difference of obses-
sion (parildha); owing to difference of obsession there is diffe-
rence of quest (pariyesand)-, owing to difference of quest there
is difference of what is gained (labha).

(8) 'Which nine things are to be made to arise? Nine percep-
tions ( sauna ): 1160 of the foul ( asubha ), of death, 1161 of the loath-
someness of food (ahare patikkula s anna), of distaste for the
whole world (sabba-loke anabhirati-sanna ), of impermanence,
of the suffering in impermanence, [290] of impersonality in
suffering, of relinquishment (pahana), of dispassion (viraga).

(9) 'Which nine things are to be thoroughly learnt? Nine
successive abidings (as Sutta 33, verse 3.2 (3)).

(10) 'Which nine ^things are to be realised? Nine successive
cessations (as Sutta 33, verse 3.2 (6)).

'That makes ninety things that are real and true so and not
otherwise, unerringly and perfectly realised by the Tathagata.'

2.3. 'Ten things (1) greatly help, (2) are to be developed, (3)
are to be thoroughly known, (4) are to be abandoned, (5)
conduce to diminution, (6) conduce to distinction, (7) are
hard to penetrate, (8) are to be made to arise, (9) are to be
thoroughly learnt, (10) are to be realised.

(1) 'Which ten things greatly help? Ten things that give
protection (as Sutta 33, verse 3.1 (1)).

(2) 'Which ten things are to be developed? Ten objects for
the attainment of absorption (as Sutta .33, verse 3.3 (2)).

(3) 'Which ten things are to be thoroughly known? Ten

iii 292 Expanding Decades 521

sense-spheres ( ayatandni ): 1162 eye and sight-object, ear and
sound, nose and smell, tongue and taste, body and tactile
object.

(4) 'Which ten things are to be abandoned? Ten wrong courses
(as Sutta 33, verse 3.1 (1)) plus wrong knowledge (micchd-ndna)
and wrong liberation (micchd-vimutti).

(5) 'Which ten things conduce to diminution? Ten unwhole-
some courses of action (as Sutta 33, verse 3.3 (3)). [291]

(6) 'Which ten things conduce to distinction? Ten whole-
some courses of action (as Sutta 33, verse 3.3 (4)).

(7) 'Which ten things are hard to penetrate? Ten Ariyan
dispositions (as Sutta 33, verse 3.3 (3)).

(8) 'Which ten things are to be made to arise? Ten percep-
tions (as verse 2.2 (8)) and the perception of cessation (nirodha-
sanna).

(9) 'Which ten things are to be thoroughly learnt? Ten causes
of wearing-away ( nijjara-vatthuni ): By right view wrong view
is worn away, and whatever evil and unwholesome states
arise on the basis of wrong view are worn away too. And by
right view many wholesome states are developed and perfect-
ed. By right thought wrong thought is worn away. . .By right
speech wrong speech is worn away. . .By right action wrong
action is worn away ... By right livelihood wrong livelihood is
worn away. . .By right effort wrong effort is worn away. . .By
right mindfulness wrong mindfulness is worn away. . .By
right concentration wrong concentration is worn away. . .By
right knowledge 1163 wrong knowledge is worn away. . .By
right liberation wrong liberation is worn away, and whatever
evil and unwholesome states arise on the basis of wrong
liberation are worn away too. And by right liberation many
wholesome states are developed and perfected. [292]

(10) 'Which ten things are to be realised? Ten qualities of the
non-leamer (as Sutta 33, verse 3.3 (6)).

'That makes a hundred things that are real and true, so and
not otherwise, unerringly and perfectly realised by the Tatha-
gata/

So said the Venerable Sariputta. And the monks were delight-
ed and rejoiced at his words.

Bibliography
List of Abbreviations

Notes

Index

A Select Annotated Bibliography

Note: There is much confusion nowadays about dates of pub-
lication as given in bibliographies owing to the frequent re-
printing of certain books. Here, the original date of publication
is normally given. The sign + after this date means 'reprinted'
(sometimes frequently); a date in brackets denotes the latest
edition known to me, possibly with a different place of pub-
lication. Further, where the author is a Buddhist monk the
prefix Ven. is used and the title Thera, etc., omitted after his
name. This prevents the title being taken for a personal name
as all too frequently happens! All or most of the books listed
can be found in the library of the Buddhist Society in London.

GENERAL WORKS

G. F. Allen, The Buddha's Philosophy , London 1959. A useful,
fairly elementary introduction.

A.L. Basham, The Wonder that was India, London 1967 +. A
fascinating general work with much background informa-
tion, including on Buddhism, technical appendices and also
some brilliant translations of Indian poetry.

H. Bechert (ed.). Die Sprache der altesten buddhistischen
Uberlieferung/The Language of the Earliest Buddhist Tradition,
Gottingen 1980. Mainly for the specialist.

H. Bechert and R. Gombrich (eds.). The World of Buddhism:
Buddhist Monks and Nuns in Society and Culture, London 1984.
A beautifully illustrated book covering all branches of the
Buddhist Sangha. Sadly, the information about Britain is out
of date.

E.A. Brewster, The Life of Gotama the Buddha, Compiled Exclu-

525

526 The Long Discourses of the Buddha

sively from the Pali Canon, London 1926 + (1956). Makes no
pretence to originality, but useful.

Michael Carrithers, The Buddha (Past Masters, Oxford 1983). A
brief but remarkably fine introduction. The author has done
extensive field-work with the meditating monks in the
forests of Sri Lanka. Awarded the Christmas Humphreys
Prize 1984.

S. Collins, Selfless Persons. Imagery and Thought in Theravdda
Buddhism, Cambridge 1982. Required reading for all who are
still bothered about anattd.

E. Conze, Buddhist Thought in India, London 1962. A brilliant
survey — slightly biased against Theravada. Like all Conze 7 s
works, absolutely reliable on facts but not always, perhaps,
as regards opinions.

R.A. Gard (ed.). Buddhism, New York 1961. A good introduc-
tion to the different schools.

H. von Glasenapp, Buddhism, a Non-Theistic Religion (English
transl.), London 1970. A much-needed work of clarification
by a famous Indologist.

J. C. Holt, Discipline: the Canonical Buddhism of the Vinayapitaka,
Delhi 1981. A useful work, unfortunately marred by some
serious mistakes.

Christmas Humphreys, Buddhism, London 1949 +. The author
was Founder-President, for 58 years, of the Buddhist Society.
This book contains many inaccuracies, but as an intro-
ductory survey it is brilliant, and has drawn many into
Buddhism. *

K. N. Jayatilleke, The Early Buddhist Theory of Knowledge, Lon-
don 1963. An important study, though criticised in some
quarters.

K.N. Jayatilleke, The Message of the Buddha, London 1975. A
posthumously published collection of radio talks, covering
many important points in a more popular manner than the
1963 book.

R. Johansson, The Psychology of Nirvana, London 1969. Despite
a possibly unfortunate title, a work of real value by a Swed-
ish psychologist: an improvement on Mrs Rhys Davids's
rather jejune 'psychological' studies.

N. Katz, Buddhist Images of Perfection, Delhi 1982. A compara-
tive study of the Arahant, Bodhisa.ttva and Mahasiddha
ideals.

A Select Annotated Bibliography 327

N. Katz (ed.). Buddhism and Western Philosophy, Delhi 1981. 20
essays, of very varying quality and readability, by different
scholars.

N. Katz (ed.), Buddhism and Western Psychology, New York
1983. A collection in many ways comparable to the above.

J. Komfeld, Living Buddhist Masters, Santa Cruz 1977. Accounts
of some living, and recently deceased, Theravada meditation
masters. Stimulating and valuable.

E. Lamotte, Histoire du Bouddhisme indien, i, Louvain 1958 +
(1967). A work of great erudition by a Catholic scholar who
devoted his life to the study of Buddhism.

T. Ling, The Buddha's Philosophy of Man, London 1981. Rhys
Davids' versions of 10 Digha Nikaya Suttas modernised
with introductory essays. Some errors in Pali.

G.P. Malalasekera, Dictionary of Pali Proper Names, 2 vols.,
London 1938 + (1974). A valuable tool. Takes concept of
'proper name' very widely. A partial substitute for articles
not yet covered in the Encyclopaedia of Buddhism.

G.P. Malalasekera (ed.). Encyclopaedia of Buddhism, Colombo 1961-.
(to date: A -Hung-i). Though only letters A-H have appeared.

Ven. Nanananda, Concept and Reality in Early Buddhist
Thought, Kandy (BPS) 1971. An important study of the con-
ceptualizing process and its transcending.

K. R. Norman, Pali Literature ( =History of Indian Literature vii,
2), Wiesbaden 1983. A useful survey with up-to-date bib-
liography.

Ven. Nyanaponika, Abhidhamma Studies, Colombo 1949 +
(1965). By the veteran German scholar-monk, founder of the
Buddhist Publication Society. An important contribution.

Ven. Nyanaponika, The Heart of Buddhist Meditation, London
1962 +. A classic.

Ven. Nyanaponika (ed.). Pathways of Buddhist Thought, London
1971. Selections from the famous 'Wheel' series.

Ven. Nyanatiloka, Buddhist Dictionary, Colombo 1930 + (1973).
A valuable guide to Theravada terms, with accurate defini-
tions, by the Ven. Nyanaponika's teacher.

G.C. Pande, Studies in the Origins of Buddhism, Delhi 1957 +
(1983). Useful for questions of chronology, etc., though some
conclusions are dubious.

528 The Long Discourses of the Buddha

J.B. Pratt, The Pilgrimage of Buddhism, London 1928. Much has
changed since this Buddhist travelogue was written by an
American philosophy professor, but his impressions and
reported conversations remain fascinating.

Ven. W. Rahula, What the Buddha Taught, Bedford 1959 +
(1976). A classic introduction which has been translated into
many languages.

Ven. W. Rahula, Zen and the Taming of the Bull, Bedford 1978.
Collected essays. The author sees many 'Mahayana' features
foreshadowed in Theravada.

Ven. H. Saddhatissa, Life of the Buddha, London 1976. An
attractive as well as authoritative account.

H.W. Schumann, The Historical Buddha, English translation by
Maurice Walshe, London 1988.

F. Story, Rebirth as Doctrine and Experience. Foreword by Dr Ian
Stevenson (BPS 1975). Contains well-researched case-
histories of those remembering past lives.

S.J. Tambiah, World Conqueror and World Renouncer, Cam-
1976. Buddhist Kingship.

B. J. Terwiel, Monks and Magic, London 1975. For this research,
the author actually became a monk in Thailand — and was
allowed to do so, though an 'unbeliever'.

E.J. Thomas, Life of the Buddha as Legend and History, London
1927 (1975). Still a valuable study despite its date.

E.J. Thomas, History of Buddhist Thought, London 1933 (1953).
Dated buTstill useful.

C. S. Upasak, Dictionary of Early Buddhist Monastic Terms, Vara-
nasi 1975. Useful.

A.K. Warder, Indian Buddhism (2nd ed.), Delhi 1980. A valuable
original study, only marred by the author's eccentric transla-
tions of some terms.

A.K. Warder, Pali Metre, London 1967. Highly technical; stres-
ses the importance of study of metres for dating texts: cf.
note 10.

G. Welbon, The Buddhist Nirvana and Its Western Interpreters,
Chicago 1968. A useful account of the various interpretations
— and misinterpretations.

The number of books on Buddhism at the present time is huge

and growing. The above selection is bound to be arbitrary to a

A Select Annotated Bibliography 529

degree. In addition to the above, the 'Wheel' paperbacks (and
occasional larger volumes) of the Buddhist Publication Society,
Kandy, can be recommended to the serious student.

STUDY AIDS

R. Johannson, Pali Buddhist Texts Explained to the Beginner,
Lund 1973 +. A very simple introduction to the Pali lan-
guage, based on canonical passages; outline of grammar.
A.K. Warder, Introduction to Pali, London (PTS), 1963 + (1984
paperback). Based on the language of the DIgha Nikaya.

R.C. Childers, A Dictionary of the Pali Language, London 1875
(Delhi 1979). A fine pioneer dictionary, using the European
order of letters, based on traditional Sinhalese materials, i.e.
not confined to the language of the Suttas. Nicely set out,
with some long articles, though naturally dated. Some be-
ginners find it more helpful than the PED.

T.W. Rhys Davids and W. Stede, Pali-English Dictionary, Lon-
don (PTS) 1926 + (1959). The classical language. Words given
in Indian alphabetical order. Typographically ill set out, arti-
cles cluttered with etymologies that probably merely confuse
the student. Naturally a valuable work, but with undoubted
shortcomings.

The Pali Text Society (founded 1881) has done and continues
to do invaluable work. The Society's texts and translations
from the Pali Canon are listed on page 5 iff.

Abbreviations

A Anguttara Nikaya (PTS page references, Pali edition)

AA Anguttara Commentary

AN Anguttara Nikaya (chapter and verse references, see
p. 52)

Ap Apadana (= Kh N (xiii), see p. 53)

BB Bhikkhu Bodhi, The All-Embracing Net of Views: The
Brahmajala Sutta and its Commentaries (BPS 1978)

BD Book of Discipline (translation of the Vinaya by I.B.

Homer, PTS 1938—66, see p. 51)

BDic Buddhist Dictionary (Ven. Nyanatiloka, Colombo 1950
+ (i973»

BPS Buddhist Publication Society, Kandy, Sri Lanka
BT Buddhism in Translations (Warren, New York 1896 +
(1963))

D Digha Nikaya (PTS page references, see p. 52)

DA Digha Commentary ( Sumangalavilasim by Buddha-
ghosa, see p. 50)

DAT Digha Tika (Sub-Commentary, see p. 50— 51)

Dhp Dhammapada (= Kh N(ii), see p. 52)

Dhs Dhammasangani = Book 1 of the Abhidhamma

DN Digha Nikaya (chapter and verse references, see p. 52)
DPPN Dictionary of Pali Proper Names (G.P. Malalasekera,
London 1938 + (1974))

EB Encyclopedia of Buddhism (edited by G.P. Mala-
lasekera, Columbo 1961, still in progress)

It Itivuttaka ( = Kh N (iv), see p. 53)

Ja Jataka ( = Kh N (x), see p. 53)

Kh N Khuddaka Nikaya (see p. 52)

531

532 The Long Discourses of the Buddha

LDB Last Days of the Buddha (Wheel Publication 67—69, BPS
1964, see n.363)

LEBT The Language of Early Buddhist Texts (edited by H.
Bechert, Gottingen 1980)

M Majjhima Nikaya (PTS page references, Pali edition)

MA Majjhima Commentary

MLS Middle Length Sayings (translation of M by LB. Homer,
PTS 1954 - 59 )

MN Majjhima Nikaya (chapter and verse references, see
p. 52)

PD Path of Discrimination (translation of Pts by the Ven.
Nanamoli, PTS 1982)

PED Pali-English Dictionary (PTS 1926 +)

PTC Pali Tipitakam Concordance (PTS 1956, still in progress)

PTS Pali Text Society, London

Pts Patisambhida Magga (= Kh N(xii), see p. 53)

RD Rhys Davids (also his translation of D: Dialogues of the
Buddha, see p. 52)

S Samyutta Nikaya (PTS page references, Pali edition)

SA Samyutta Commentary

SBB Sacred Books of the Buddhists (a series continued by
the PTS)

SN Samyutta Nikaya (chapter and verse references, see
P- 5 2 )

Sn Sutta Nipata (= Kh N(v), see p. 33)

Thag Theragatha (= Kh N (viii), see p. 53)

Thig Therigatha Kh N(ix), see p. 33)

Ud Udana (= Kh N(iii), see p. 33)

VM Visuddhimagga {The Path of Purification by Buddha-
ghosa, translated by the Ven. Nanamoli, BPS 1956 +,
see p. 31)

Notes

INTRODUCTION

1 The Buddha's dates are doubtful. Lamotte (1938)
took 366-486 B.C. as a working hypothesis, but recently
many scholars have argued for a later dating, though with
no exact consensus. Perhaps fca. 480-400' would be a rea-
sonable guess. Lamotte's dating is not impossible, but the
Sri Lankan tradition of 623-343 and other even earlier
Oriental datings seem ruled out.

2 Sutta. There is no satisfactory English translation for
this, and 'discourse' is used as a makeshift rendering. It
is virtually synonymous with suttanta, favoured in
volumes ii and iii by Rhys Davids and Carpenter. The
literal meaning is 'thread', and the Sanskrit form is
sutra. Typically, a Sutta, which may be all or partly in
verse, though prose is the norm, gives a discourse by
the Buddha or one of his leading disciples, set within a
slight narrative framework and always introduced by
the words 'Thus have I heard', having supposedly been
thus recited by the Ven. Ananda at the First Council.
Mahayana sutras are normally much longer and more
elaborate.

3 Hmayana. This term, meaning 'lesser vehicle or career',
is sometimes used polemically by Mahayana writers for
those Buddhists who do not accept their doctrines.
Hence it has come in modem times to be applied to the
Theravada school, though it was originally applied to a
now extinct school called the Sarvastivadins. There is
therefore no justification for applying it to the Buddh-
ism of the south-east Asian countries using the Pali
Canon.

533

534 The Long Discourses of the Buddha

4 Sankhara. The various meanings of this word are well
set out in BDic, the most important being that of
'formations' (the Ven. Nyanatiloka's word) in various
senses. Here it means 'anything formed or compound-
ed' in the most general sense. In the formula of depen-
dent origination (q.v.) the term is rendered 'Karma-
formations', and denotes the karmic patterns, good or
bad, produced by past ignorance, which go to shape the
character of the new individual. As one of the five
groups of aggregates ( khandhas ) the sankharas are 'men-
tal formations', including some functions that are not
karmic.

5 As, for instance, in the often quoted story of the thirty
young men told to seek 'themselves' ( attdnam ) (Vinaya,
Mahavagga 14.3). Though the word used here is accusa-
tive singular, there is no justification for interpreting it
as 'the Self'.

6 The difficulty of translating Pali (even when one thinks
one knows the meaning!) is sometimes considerable.
The structure of Pali somewhat resembles that of clas-
sical Latin, though with even greater complications and
a particular propensity for participial constructions. The
problem can be illustrated by a typical example. Sutta 28
opens:

Evam me sutam. Ekam samayam Bhagava Na-
landayarh viharati Pavarikambavane. Atha kho
ayasma Sariputto yena Bhagava ten' upasam-
kami, upasamkamitva Bhagavantam abhi-
vadetva ekamantam nisidi. Ekamantam nisin-
no kho ayasma Sariputto Bhagavantam etad
avoca. . .

Literally:

Thus by-me [was] heard. One time Blessed-One
at-Ndlandd stays in-Pdvdrika's-mango-grove.

Then too Venerable Sariputta where Blessed-One
[was] there approached, having-approached
Blessed-One having-saluted to-one-side sat-down.
To-one-side having-sat-down too Venerable Sdri-
putta to-Blessed-One this said. . .

Notes to Introduction 535

We render this more economically:

'Thus have I heard. Once the Lord was staying
at Nalanda in Pavarika's mango-grove. And
the Venerable Sariputta came to see the Lord,
saluted him, sat down to one side and said

It only remains to add that, as far as verse-passages are
concerned, I have done my best. I have made no
attempt to reproduce original metrical patterns. Here,
too, taste has changed since the days of the earlier
translators.

7 Sometimes there is doubt about the original form of a
word. Thus in the Pali Canon, Gotama before his en-
lightenment is referred to as the Bodhisatta: a term much
better known, with some doctrinal development, in its
Sanskrit form of Bodhisattva, 'enlightenment-being'. But
it has been suggested that the element -satta in Pali here
stands not for sattva 'being' but for sakta 'intent on'. In
this case Bodhisatta would mean 'one intent on enlight-
enment'. On philological grounds alone, at least, we
cannot be sure which explanation is right.

8 This edition has its faults, being based on the some-
what fortuitous collection of manuscripts available at
the time. Other and probably better editions exist,
printed in Sri Lanka, Burma and Thailand. There is
even one passage in Sutta 1 where the old translation
by Gogerly (1846, reprinted in Sept Suttas Palis by P.
Grimblot, Paris 1876) has a better reading than in the
PTS edition.

9 The archaising, quasi-Biblical (in the old-fashioned
sense) style adopted by Professor Rhys Davids and
others may have been almost a necessity at the time,
but is now not only irritating to many modem readers
— it is often barely intelligible to them. Also, the early
translators' technical terms have often been superseded.
It must also be said that the Rhys Davids translation,
the latter part of which was made by Mrs Rhys Davids,
is often careless, with some curious omissions and in-
consistencies. That said, tribute must be paid to the
pioneering husband and wife team for the vast amount

536 The Long Discourses of the Buddha

of learning they jointly put into their work. Many of
Rhys Davids's introductions to individual Suttas, for
instance / are still a joy to read, and many of his inter-
pretations have stood the test of time well — better
indeed than most of those later developed by his wife.

10 The arguments of Rhys Davids, when, in 1899, he
argued against those who unjustifiably disparaged the
Sinhalese tradition (and who, much later, were to be
joined by his own widow!), are echoed today by a
leading specialist, A.K. Warder, who writes in the pre-
face to vol. iii of the PTC (1963):

The Pali, as the only complete recension of the
original canon extant, must play the central
part in reconstructing such an original [i.e. 'as
rehearsed by the Buddha's followers']. The
possibility of establishing a substantial
amount of such an original Buddhist Canon
seems now vouched for by the comparisons
made especially by Ii . Lamotte, in his most
valuable Histoire du Bouddhisme Indien (Vol. I,
Louvain, 1958), where the value of the basic
Pali texts on Buddhist doctrine — so often
thrust aside in recent years as unauthentic
Sinhalese perversions and fabrications prob-
ably less faithful to the original doctrine than
even thee Mahayana Sutras — is reaffirmed by
collation with whatever is available of the
other recensions of the so-called 'Hinayana'
Canon. A variety of methods now lie to hand
for ascertaining the original Buddhist doctrine
(presumably of the Buddha himself — who
else?): (1) collation of the early canons, (2) col-
lation of the mdtikd [see n.1012], (3) the re-
corded history of the doctrinal peculiarities of
the Buddhist schools, (4) comparison and con-
trast with non-Buddhist schools, (5) chronolo-
gical distinctions among the texts on grounds
of vocabulary and grammatical usages, (6)
chronological distinctions among the texts on
grounds of metrical usages.'

Notes to Sutta 1 337

It should be added here that A.K. Warder is himself the
leading authority on point (6).

SUTTA 1

11 There is a separate translation of this Sutta by Bhikkhu
Bodhi, The All-Embracing Net of Views: The Brahmajdla
Sutta and its Commentaries (BPS 1978). This is most valu-
able for its introduction as well as the translated com-
mentarial material. Beside the Rhys Davids translation
(RD) there is also the somewhat abridged version by
Mrs A.A.G. Bennett in Long Discourses of the Buddha
(Bombay 1964, Suttas 1—16 only), and that by David
Maurice in The Lion's Roar (London 1962), both of
which I have occasionally found useful. I have also
consulted the German partial translation (Suttas 1, 2, 3,
4 , 5, 8, 9, n, 13, 16, 21, 26, 27) by R.O. Franke (191 3),
and, as far as my limited knowledge of Thai would
allow, the Thai translation (2nd ed., Bangkok 2521
(1978)). Brahma- in the title has the meaning of 'sup-
reme'.

12 Nalanda, afterwards the seat of a famous Buddhist uni-
versity, was about 12 km north of Rajagaha (modem
Rajgir), the Magadhan capital.

13 A follower of Sarijaya Belatthaputta (see DN 2.3 if.). Sari-
putta and Moggallana, the Buddha's most famous disci-
ples, were originally followers of Sanjaya, and it was
their defection, besides the loss of his gains, that
angered Suppiya (DA).

14 Lit. 'That is not in us'.

15 DA points out that 'morality is inferior in comparison
with higher qualities, for morality does not reach the
excellence of concentration, nor concentration the excell-
ence of wisdom.' Cf. verse 28.

16 Puthujjana : an 'ordinary person' who, not having
broken through the first three fetters (personality-view,
doubt, attachment to rites and rituals), has not yet 'en-
tered the stream' and so started on the higher (supra-
mundane) path.

538 The Long Discourses of the Buddha

17 The Buddha's usual way of referring to himself. See
Introduction, p. 46.

18 These three sections on morality occur verbatim in all of
the first 13 Suttas and may once have formed a separate
'tract' (RD).

19 This 'refrain' is repeated throughout.

20 Brahmacariya is the supreme or holy life, i.e. celibacy.
DA points out that it involves refraining from other
forms of erotic behaviour besides intercourse.

21 AtthavddT: attha may also mean 'that which is profitable'
(see next note).

22 Atthasamhitam : here the meaning of attha as 'the profit-
able' is clear.

23 'At improper times' means between midday and the
following dawn.

24 Verses 8—9 embrace the first four precepts undertaken
by novices ( sdmaneras ). The elaboration of the different
forms of wrong speech here (and elsewhere) reflects the
importance of controlling the tongue. Curiously, there is
no mention of abstaining from intoxicants, but instead
a reference to 'damaging seeds and crops'. The next five
items correspond to the novices' precepts 6—10.

25 The Buddha did, however, accept land from Anathapin-
dika and others for the Sangha.

26 Sobha-nagarakam: 'of the city Sobha' (this was the
city of the gandhabbas or heavenly musicians). RD
thinks of a ballet with fairy scenes. BB renders it 'art
exhibitions' — which surely gives the wrong impres-
sion for modern readers!

27 Canddlam vamsam dhopanam : rather obscure. The perfor-
mers were presumably low-caste. DA thinks of an iron
ball (used for juggling?).

28 Chess, with a board of 64 or 100 squares, originated in
India. Though previously not unknown, it was popula-
rised in Europe by the Crusaders.

29 Mental chess, played without a board.

30 Written in the air, or on one's back. Writing was known,
but was not used by the Buddha or other teachers of the
day.

31 A guessing game, not telepathy.

Notes to Sutta 1 539

32 Pallanka: (whence, ultimately, our 'palanquin'), also
means 'sitting cross-legged' (see n.519, 520).

33 Tiracchdna-katM : lit. 'animal-talk'. As animals walk pa-
rallel to the earth, so this kind of talk does not lead
upward (DA). See also n.244.

34 Lokakkhdyikam : philosophical speculations of a mater-
ialist kind (DA).

35 Iti-bhavdbhava-kathd : also rendered 'profit and loss', but
the philosophical sense (as in the Homer and Nanamoli
translations of MN 76) is preferable.

36 Also at MN 77, and SN 46.9.

37 For a detailed account of these practices, see VM
1.61—82.

38 Angara : including soles as well as palms.

39 Knowing charms to be used by one dwelling in an
earthen house.

40 Kannika-lakkhanam : from kanna 'ear'. DA thinks it
means either ear-rings or house-gables, both of which
are incongruous here. I follow the Thai translation
which, probably following an old tradition, has tun
'bamboo-rat' (see McFarland, Thai-English Dictionary , p.
371). Franke says 'an animal that is always mentioned
with the hare', and considers that it must mean an
animal with long ears.

41 Rahham (gen. pL): i.e. the joint leaders of a republican
state.

42 Viruddha-gabbha-karanam : Or perhaps 'reviving the
foetus'.

43 It is the practice of medicine for gain that is here con-
demned.

44 These wrong views are summarised in verse 3-32ff.

45 I.e., producing nothing new.

46 Samvattam-vivattam: 'The PED definitions should be
reversed' (BB). See VM i3-28ff.

47 Takkv. BB renders this 'rationalist', which is somewhat
misleading.

48 This is part of the world of Form ( rupaloka ) which
escapes destruction. For this and other such 'locations'
see Introduction, p. 37.

49 Manomaya : mentally created, not sexually generated.

540 The Long Discourses of the Buddha

They are devas. In another sense, all dhammas are said
to be mind-made (Dhp. 1—2).

50 Not requiring material food, but nourished by the jhd-
na factor piti 'delight' (n.8i).

51 Brahma is allotted a relatively humble position, and his
creator-role explained away, in Buddhism. See also MN
49.8 {= MLS i, 391).

52 The life-span of beings is fixed in some realms, and
variable in others. Merit ( puhha ) is karmically whole-
some action, leading to a favourable rebirth.

53 Khiddapadosikd : these devas and the next group are
mentioned only here and in Suttas 20, 24. They illustrate
the consequences of desire and aversion even in the
(relatively) 'higher' worlds. Moral progress is virtually
impossible outside the human state, so that they are
actually fortunate to fall back to that state. Mindfulness
(sati) is all-important. DA says the bodies of these devas
are so delicate that if by forgetfulness they miss a single
meal they will pass away from that place. Even if they
eat immediately afterwards, it is too late!

54 Manopadosikd. DA says these dwell on the plane of the
Four Great Kings (i.e. only just above the human realm).
Interestingly, if only one of the devas gets angry while
the other remains calm, this prevents the first from
passing away, which would seem to illustrate the senti-
ment of Dhp. 5, 6. These devas are not essentially diffe-
rent from those mentioned in verses 1—2, though on a
lower level.

55 Citta: more or less synonymous with mano 'mind', but
often used much like 'heart' in English ('to know in
one's heart', etc.).

56 Antanantikd: or 'Extensionists' (RD).

57 DA associates these various views with the higher jha-
nas (see Introduction, p. 42), obtained with the aid of
the kasinas (coloured discs, etc., cf. VM chs. 4, 5). DA
says: '(1) Without having extended the counterpart sign
to the boundaries of the world-sphere, he abides per-
ceiving the world as finite. (2) But he who has extended
the kasina - image to the boundaries of the world-sphere
perceives the world to be infinite. (3) Not extending the

Notes to Sutta 1 541

sign in the upward and downward directions, but ex-
tending it across, he perceives the world as finite in the
upward and downward directions, and infinite across.
(4) The rationalist doctrine should be understood by the
method stated.' [This is unexplained, though the Sub-
Commentary attempts an explanation: 'If the self were
finite, its rebirth in distant places could not be recol-
lected. And if it were infinite, one living in this world
would be able to experience the happiness of the
heavenly worlds and the suffering of the hells, etc. If
one holds it to be both finite and infinite, one would
incur the errors of both the previous positions. There-
fore the self cannot be declared to be either finite or
infinite.'] (Translated by BB, pp. 172, 171).

58 Amard-vikheppika can be interpreted as either 'eel-
wriggling' (RD) or 'endless equivocation' (BB): amard
(lit. 'deathless') is the name of a slippery fish, perhaps
an eel, which escapes capture by wrig glin g (DA). A
deliberate pun may well be intended.

59 Either for the higher training or for a heavenly rebirth
(DA). Cf. verse 1.5, where the former is certainly meant.

60 Due to moral shame and moral dread (hiri-ottappa)
(DA), i.e. shame at doing what is wrong, and dread of
it. These two qualities are called 'guardians of the
world' (cf. Nyanaponika Thera, Abhidhamma Studies,
2nd. ed., Colombo 1965, p. 80). Thus it is recognised
that the first three classes of 'eel-wrigglers' have a moral
conscience. Their equivocation stems from lack of
understanding, not of scruple.

61 The following views are attributed in DN 2.3 if. to Sah-
jaya (see n.13).

62 The four 'alternatives' of Indian logic: a thing (a) is, ( b )
is not, (c) both is and is not, (d) neither is nor is not.

63 See n.183.

64 See also DN 9.25 and n.219.

65 Having attained a high absorption, and fearing the
perils of conscious existence, they have wished for, and
gained, an unconscious state. With the first stirring of
perception, however, they fall away from that realm
(DA).

542 The Long Discourses of the Buddha

66 The view of the Ajivikas (DA): see DN 2.19—20 and
nn.102— 109 there. Cf. A.L. Basham, History and Doctrine
of the Ajivikas, (London 1951).

67 This is the view of the Jains. DA says the other views
mentioned are based on various meditational experi-
ences.

68 The Sub-Commentary (see BB, p. 190) is helpful here:
(1) is based on experience of the unconscious realm (see
n.65), (2) takes perception to be the self, (3) takes the
material, or material and immaterial dhammas + percep-
tion to be the self, (4) is based on reasoning, (5—8) are
to be understood as at n.57.

69 (1) is based on a subtle perception incapable of per-
forming this function at death and rebirth-linking (see
n.125). The rest as in n.68.

70 'Earth' ( pathavT ) or extension, 'water' (dpo) or cohesion,
'fire' ( tejo ) or temperature, 'air' (vdyo) or motion: the
traditional names for the four qualities present, in
varying proportions, in all matter.

71 In the Buddhist view, there is additionally required the
presence of the gandhabba or 'being-to-be-bom', i.e. the
arising of a new 'continuity of consciousness' depen-
dent on that of some being just deceased. Cf. MN
38.1—7. See p. 45.

72 Dibba (Skt. divya)\ derived from the same stem as dev a:
cf. Latin divus.

73 Kamdvacara: belonging to the sensuous sphere ( kdmalo -
ka ), the lowest of the three worlds.

74 Kabalinkdrdhdra generally means 'material food'. Here it
denotes the kind of nutriment on which the lower de-
vas subsist.

73 DA says this one takes the divine form (dibb'-
atthabhdva), i.e. the form of the devas of the sensuous
sphere, for the self. The assumption is that this survives
the break-up of the physical body for a period of time
(of unspecified duration), 'annihilation' occurring at its
cessation, and similarly with the remaining 'selves'. As
BB points out (p. 32), 'Only the first form of annihila-
tionism is materialistic; six admit that the doctrine can
take on a spiritual garb.'

Notes to Sutta 1 343

76 'Produced by the jhdna- mind' (DA).

77 The next four correspond to the 4th~7th 'liberations'
(DN 15.33) or the four higher, 'formless' jhanas.

78 This is not, of course, the real Nibbana of Buddhism
(see Introduction, p. 27). DA says it means the subsid-
ing of suffering ( dukkhavupasama ) in this very indi-
vidual form (subsiding being something far short of
cessation). The New Sub-Commentary (quoted by BB,
p. 197) adds: 'It is not the supreme fruit and not the
unconditioned element ( asankhata-dhdtu = nibbana), for
these are beyond the domain of these theorists.'

79 The various jhanas are mistaken for Nibbana.

80 Vitakka-vicdra : otherwise rendered 'initial and sustained
thought', and the like. I am indebted to L.S. Cousins for
the suggestion that I should adopt the Ven. Nanamoli's
original rendering 'thinking and pondering' (altered by
the editor) in his MN translation (forthcoming). Cf.
n.611.

81 Piti: a difficult word to translate. Renderings vary from
'interest' through 'zest' to 'rapture'. It is classified not as
a feeling ( vedand ) but as part of the group of mental
formations ( sankhdra ), i.e. as a mental reaction. BDic
says: 'It may be described psychologically as "joyful
interest" ' — for which the simplest term would seem to
be 'delight'.

82 Sukha : pleasant feeling, physical or mental (though for
the latter the word somanassa exists). The difference
between this and piti may seem subtle but is important.

83 Samddhi here has its basic meaning of 'concentration'.

84 Upekkhaka.

85 Sampajana: not 'self-possessed' as so many translators
have repeated after RD.

86 Phassa is the 'contact' between sense-base and its ob-
ject, e.g. eye and visible object. Such contact is the basis
of feeling (vedand).

87 Eye, ear, nose, tongue, body as base of the tactile sense,
and mind (which is always the sixth sense in Buddh-
ism).

88 This is the first, partial, exposition of dependent ori-
gination ( paticca-samuppdda ) in the Canon. See Intro-
duction, p. 34, and Suttas 14, 15.

544 The Long Discourses of the Buddha

89 All that formerly bound him to the cycle of rebirth.

90 Attha: cf. nn. 21 and 22.

SUTTA 2

91 The royal physician. MN 55 (on meat-eating) is addres-
sed to him. See n.417.

92 Reigned ca. 491-459 B.C. He had killed his father, the
noble Bimbisara, to gain the throne. See further n.365.

93 Uposatha (Skt. upavasatha ): here denotes a Brahmin fast-
day. Later, in Buddhism the fortnightly day of confes-
sion for monks.

94 Kattika : mid-October to mid-November.

95 Called after the white water-lily ( kumuda ) which blooms
then.

96 'Our heart' is royal plural. Ajatasattu was troubled in
conscience on account of his crime: see verse 99.

97 One who trains men (who are capable of being trained)
as a charioteer trains horses.

98 The son who was eventually to kill him, only to be
murdered in turn by his son. It evidently ran in the
family (see DPPN).

99 A naked wanderer (DA). Such views as his, involving a
denial of any reward or punishment for good and bad
deeds, are regarded as especially pernicious.

100 Probably owing to his bad conscience. But the remark
also suggests the enormous (and not always deserved)
respect in which such wandering teachers were held.

101 'Makkhali of the Cow-Pen', leader of the Ajivikas. See
n.66.

102 Hetu means 'root' (e.g. greed, hatred or delusion); pac-
caya means 'condition'.

103 Kamma : but not quite in the Buddhist sense of 'volition-
al action'.

104 According to the five outward senses (cf. n.87).

105 Of thought, word and deed.

106 'Half-action', in thought only.

107 Basically, serpent-deities. See Introduction, p. 45.

108 Niganthi-gabbhd: 'rebirths as a Nigantha'. See n.114.

109 Both the form ( patuvd , pavutd ?) and the meaning of this
word are doubtful.

Notes to Sutta 2 545

110 The Buddhist view of kamma is thus denied.

111 'Ajita of the Hairy Garment' (he wore a cloak of human
hair): a materialist.

112 Cf. nn.49, 63.

113 Holder of an atomic theory.

114 The name given in the Pali Canon to Vardhamana
Mahavira (ca. 540—568 B.C.?), the leader of the Jains. He
is several times referred to (unfavourably) in the Canon,
e.g. at MN 56. Nigantha means 'free from bonds'. See
next note and n.900.

115 Sabba-vari-vdrito, sabba-vdri-yuto, sabba-vdri-dhuto,
sabba-vdri-phutto (with some variant readings). They do
not represent the genuine Jain teaching but seem to
parody it in punning form. The Jains do have a rule of
restraint in regard to water, and vdri can mean 'water',
'restraint', or possibly 'sin', and some of the verbal forms
are equally dubious. The reference to one 'free from
bonds' and yet bound by these restraints (whatever they
are) is a deliberate paradox. I am most grateful to K.R.
Norman for his very helpful comments. Finally I settled
for a slight variation on the Ven. Nanamoli's rendering of
the corresponding passage in MN 56.

116 Meritorious deeds (puhha) do not lead to enlightenment,
but to (temporary) future happiness in this world or
another. This is the usual aim of 'popular' Buddhism.

117 Mara, the personified tempter like the Biblical Satan (he
appears in person in DN 16). Both Mara and Brahma are
subject to rebirth, and their 'office' is taken over by other
beings according to their kamma.

118 Dev a again, this time in the sense of 'devas by conven-
tion', i.e. kings.

119 Parimukham satim upatthapetvd : probably means 'having
firmly established mindfulness'. See n.637.

120 Cultivation of the perception of light is given as a stan-
dard way of overcoming the hindrance of sloth-and-
torpor (thma-midha). See VM 1.140.

121 The five hindrances are temporarily dispelled by the jha-
na states.

122 This concludes the Buddha's answer to the first part of
the question posed in verse 39.

546 The Long Discourses of the Buddha

123 Uppala (Skt. utpala), paduma (Skt. padma), pundanka are
different kinds of lotus, usually of the colour mentioned.

124 Upakilesa: to be distinguished from kilesa 'defilement'.
Perhaps the 10 'imperfections of insight' listed in VM
20.i05ff. are meant; most of these are not defilements in
themselves, but potential hindrances at a certain stage of
insight meditation.

125 RD points out that this and other passages disprove the
idea that consciousness ( vihhana ) transmigrates. For hold-
ing this belief Sati was severely rebuked by the Buddha
(MN 38). A new relinking consciousness ( patisandhi )
arises at conception, dependent on the old (see VM
i7.i64ff.).

126 Veluriya: from a metathetised form veruliya comes Greek
beryllos 'beryl', whence German Brille 'spectacles' (origi-
nally of beryl).

127 Exactly like the physical body: cf. n.49. This mind-made
body is what is mistaken for a soul or self.

128 Iddhi (Skt. rddhi, not, as often stated, siddhi ): translated
by RD as 'The Wondrous Gift' and glossed as 'well-
being, prosperity'. With dawning recognition of ESP, it
is no longer necessary to discount these powers. But
despite his mention of them here, the Buddha dis-
approved of these practices (see DN 11.5).

129 DA has no useful comment on this, and modem com-
mentators too are silent, but 'touching the sun and
moon' probably refers to some psychic experience. In
any case it is certainly not to be taken literally.

130 Dibba-sota: clairaudience (cf. n.72).

131 The following list of mental states is doubtless taken
from DN 22.12, where it is more appropriate. For notes,
see there.

132 The three villages are the three worlds of Sense-Desire,
of Form, and the Formless World (DA).

133 Dibba-cakkhu: clairvoyance, not to be confused with the
Dhamma-eye (verse 102). See n.140.

134 Asava: from a-savati 'flows towards' (i.e. either 'into', or
'out' towards the observer). Variously translated
'biases', 'intoxicants', 'influxes', 'cankers' or 'Deadly
Taints' (RD). A further corruption, that of wrong views

Notes to Sutta 2 547

(ditthasava) is sometimes added. The destruction of the
asavas is equivalent to Arahantship.

135 Ndpararn itthataya: lit. 'there is no more of "thusness"'.
See DN 15.22.

136 All the preceding 'fruits' have led up to this, which
alone, as RD points out, is exclusively Buddhist. There
are 13 items or groups, and the list, in whole or with
some omissions, recurs in every Sutta of Division 1.
Summarised, they are: 1. The respect shown to a mem-
ber of a religious order (verses 35—38); 2. The training
in morality as in DN 1 (verses 43— 62); 3. Confidence felt
as a result of right action (verse 63); 4. The habit of
guarding the sense-doors (verse 64); 5. Resulting mind-
fulness and clear awareness (verse 65); 6. Being content
with little (verse 66); 7. Freedom from the five hind-
rances (verses 68—74); Resulting joy and peace (verse
75); 9. The four jhanas (verses 75— 82); 10. Knowledge
bom of insight (verses 83—84); 11. The production of
mental images (verses 85—86); 12. The five mundane
forms of 'higher knowledge' ( abhihha ) (verses 87—96);
13. The realisation of the Four Noble Truths, the des-
truction of the corruptions (= the sixth, supramundane,
abhihha), and the attainment of Arahantship (verses
97-98).

137 Accayo: often rendered (as by RD) 'sin', but this term
with its theistic connotations is best avoided when
translating Buddhist texts.

138 This is the formula used by bhikkhus when confessing
transgressions.

139 Khatdyam bhikkhave raja, upahatdyam bhikkhave raja. RD
went astray with his translation here: 'This king,
brethren, was deeply affected, he was touched in heart.'
Lit. 'uprooted and destroyed', the expression indicates
that Ajatasattu was inhibited by his kamma from
obtaining the results that would otherwise have
accmed, since parricide is one of the evil acts 'with
immediate result' (in the next world) that cannot be
avoided. According to DA, he was unable to sleep until
his visit to the Buddha.

140 The opening of the Dhamma-eye ( dhamma-cakkhu ) is a

548 The Long Discourses of the Buddha

term for "entering the stream' and thus being set irre-
vocably on the path. As RD points out, it is superior to
the divine eye { dibba-cakkhu : verse 95 and n.133), which
is a superior kind of clairvoyance, and below the
wisdom-eye ( pahha-cakkhu ), which is the wisdom of
the Arahant.

sutta 3

141 A stock phrase, as at DN 4.1, 5.1, MN 95.1, etc. RD
translates "on a royal domain... as a royal gift (ra-
jadayam), with power over it as if he were the king
(brahmadeyyam)'. Brahmadeyyam — 'supreme gift', one
which could not be revoked.

142 Another stock description, of a learned Brahmin.

143 For a full account of these (pre-Buddhist) marks, see DN
30. They are clearly important to the Brahmin as estab-
lishing 'the ascetic Gotama's' credentials.

144 See DN 17.

143 See DN 17.

146 Loke vivattacchado : a difficult expression. I follow DA.
The 'veil' is that of ignorance, etc.

147 This division into four groups shows the earliest stage
of the caste-system. In the Buddha's time and in his
homeland, the Khattiyas ('Warrior-Nobles'), to whom
he belonged, still formed the first caste, with the
Brahmins taking second place, though the latter had
already established themselves as the leading caste
further west, and were clearly fighting for that position
here. The Buddha himself often refers to a different
fourfold grouping: Khattiyas, Brahmins, householders
and ascetics.

148 Sdkasanda. The word sdka can also mean 'herb' (RD),
but here surely bears its other meaning of 'teak'. RD
deliberately mistranslated as 'oak' for the sake of a
somewhat feeble play on words. There is an actual play
on sakahi 'own (sisters)' just previously.

149 In conformity with the previous note, RD here trans-
lates 'hearts of oak' (!).

150 A curious threat that (as RD observes) never comes to
anything, and is of course pre-Buddhist.

Notes to Sutta 3 549

131 This yakkha, equated by DA with Indra, is ready, as in
MN 35.14, to take the threat literally. Thus one of the old
gods is seen as supporting the new religion. In later
Mahayana texts we find a Bodhisattva of the same
name. See D.L. Snellgrove, Buddhist Himalaya (Oxford
i9 57), p. 62, and I.B. Homer's note, MLS i, p. 185.

152 Isi (Sanskrit rsi, anglicised as 'rishi'). Is he to be identi-
fied with Krishna (Skt. Krsna = Pali Kanha )?

153 Dakkhina janapada: anglicised as the Deccan.

154 According to DA, this was called the 'Ambattha spell'.

155 Bluff, according to DA: in reality the spell could only
stop the discharge of the arrow.

156 Brahmadanda : 'extreme punishment' (in another sense at
DN 16.6.4).'

157 Here, and in the corresponding places in the other
Suttas of this Division, the MSS abridge and say 'as in
the Samannaphala Sutta'. But 'refrains' differ, and it is
not always quite clear how much of DN 2 is meant to be
included.

158 Apaya-mukhdni: lit. 'outlets of loss' ('leakages', RD).
Used in another sense, DN 31.3.

159 Anabhisambhunamano : almost literally 'not up to it'.

160 A pole or yoke for carrying his possessions.

161 I.e. digging them up, which the first one did not do.

162 The sacred fire, or perhaps Aggi (Agni) the fire-god.

163 Ancient rishis associated with the Vedic hymns (cf. DN
13.13). For what follows, see also DN 27.22ff.

164 A frequent formula, belatedly explained by RD at DN
16.5.19. 'The Wanderers. . .lived with only one robe on,
the one from the waist to the feet. When they set out for
the village . . . they put on the second robe and . . . carried
the third with them. At some convenient spot near the
village they would put this also on, and enter — so to
speak — in full canonicals.'

165 This passage recurs at DN 5.29, DN 14.11 and else-
where. For the Dhamma-eye see DN 2.102 and n.140.
The Pali phrase is Yam kind samudaya-dhammam tarn
nirodha-dhammam .

166 Pokkharasati did not apparently consult his wife, family
and dependents. When Uruvela-Kassapa wanted to join

550 The Long Discourses of the Buddha

the Sangha, the Buddha bade him first consult his 500
followers (Mv 1.20.18). But there is of course a big
difference between becoming a lay-follower and joining
the Sangha.

SUTTA 4

167 Cf. MN 95.6.

168 The jhanas are here put, not under morality (s Tla) but
under wisdom ( pahha ) (RD). But their proper place is
under concentration ( samadhi ), which is not specifically
mentioned. See n.1127.

169 As RD remarks, Sonadanda is 'represented as being a
convert only to a limited extent'. Accordingly there is no
mention in his case of the arising of the 'pure and
spotless Dhamma-eye' as in the case of Pokkharasati
(DN 3.2.21) and others. Sonadanda remained a iputhuj-
jana. See n.16.

SUTTA 5

170 Not the same place as that mentioned in DN 1.2, but
one similar to it (DA).

171 His name means 'Sharp-tooth', and RD is almost cer-
tainly right in considering this an invented story. Apart
from anything else, no Brahmin would have consulted
the Buddha, of all people, about how to perform a
sacrifice, which was supposed to be their speciality. But
at SN 3.1.9 we have the presumably historical story of
how King Pasenadi of Kosala planned a great sacrifice
(though of only 500, not 700, bulls, etc.), with the Bud-
dha's versified comments. From the commentary,
though not the text, we hear that the King finally de-
sisted from his intention. Perhaps the Buddha told the
King this story on that occasion, and the incident was
later tactfully transferred from the King of Kosala to an
imaginary Brahmin 'with royal powers' living in the
neighbouring kingdom of Magadha.

172 'Lord Broadacres' (RD).

Notes to Sutta 5 551

173 Purohitam. 'The king's head-priest (brahmanic), or
domestic chaplain, acting at th<? same time as a sort of
Prime Minister' (PED).

174 The Khattiyas, counsellors. Brahmins and householders.

175 Elephants, cavalry, chariots and infantry.

176 By knowing the workings of kamma: good fortune now
is due to past kamma, and good deeds performed now
will have similar results in the future (DA).

177 Cf. DN 3.20, and n.130.

178 In his important book Five Stages of Greek Religion (Lon-
don, Watts & Co., 1935, p. 38) Gilbert Murray has a fine
passage in praise of the Greek spirit. He writes:

When really frightened the oracle generally fell
back on some remedy full of pain and blood.

The medieval plan of burning heretics alive
had not yet been invented. But the history of
uncivilized man, if it were written, would pro-
vide a vast list of victims, all of them innocent,
who died or suffered to expiate some portent
or monstrum . . . with which they had nothing
whatever to do . . . The sins of the modem
world in dealing with heretics and witches
have perhaps been more gigantic than those of
primitive men, but one can hardly rise from
the record of these ancient observances with-
out being haunted by the judgement of the
Roman poet: 'Tantum religio potuit suadere
malorum' ['To so many evils was religion able
to persuade men'], and feeling with him that
the lightening of this cloud, the taming of this
blind dragon, must rank among the very
greatest services that Hellenism wrought for
mankind.

Murray seems only to think of human victims, and to
be totally oblivious to the fact that Buddhism had, a
century before Socrates, been much more radical in its
abolition of cruelty to humans and animals, and with
more lasting results, at least as far as India and neigh-
bouring countries were concerned.

552 The Long Discourses of the Buddha
SUTTAS 6 & 7

179 This is his family-name or surname (gotta), as Gotama
was the Buddha's. RD in a note on names explains that
this is a polite form of address (remotely comparable to
the now perhaps obsolescent English 'public school' use
of surnames).

180 A very gifted young man, whose judgement was clearly
respected by his seniors.

181 This was Nagita's family-name (cf. n.179).

182 For more about Sunakkhatta, see DN 24.

183 A particular type of concentration.

184 The intolerably laboured repetition concerning a re-
latively unimportant matter is noteworthy, even in a
style given to much repetition. This may be symptoma-
tic of a late date for this Sutta.

185 Opapatika: here in the specific sense of Non-Returner
(anagdmT). See n.63.

186 Jwam: 'Life-principle'.

187 Cf. DN 1.3.10. Some MSS have: 'It is, friend'.

188 For some reason the last part of Sutta 6 is here repeated
as a separate Sutta.

SUTTA 8

189 Alternative title to this Sutta, MahasThandda Sutta, is
Kassapa-SThanada Sutta (RD).

190 A public park in which the deer were safe from being
hunted (DA).

191 Tapam: severe forms of self-mortification as listed in
verse 14. See Introduction, p. 23. This is to be disting-
uished from asceticism as such. However, the term
'penance' used by RD is wrong because the intention is
quite different from the Christian idea of penance. Hav-
ing used 'ascetic' for s amana (since the term 'recluse'
favoured by some translators is inappropriate), I have
fallen back on the cumbrous 'practiser of austerity' for
the term tapassi used here. Fortunately this term occurs
so much more rarely than samana that little inconveni-
ence results.

192 Cf. DN 2.95.

Notes to Suttas 8 and 9 553

193 Akusala : lit. 'unskilled', i.e. unwholesome and produc-
tive of unfavourable karmic results.

194 Cf. DN 1.1.9.

195 In regard to bodily functions (DA). The whole list re-
curs, e.g. at MN 12.45.

196 Thusodakam : 'rice-gruel', but the sense requires some-
thing fermented. RD's assertion to the contrary is not
supported by the Sub-Commentary. Nanamoli, at MN
12.45, renders it 'besotting drink'.

197 One who accepts alms from only one house.

198 One who takes only one portion.

199 Like Ajita Kesakamball (DN 2.22).

200 Apdnaka. Probably one who (like the Jains) does not
drink cold water because of the living beings in it.

201 In order to wash away his sin: cf. the story of Sangarava
(SN 7.2.11).

202 The passage: 'but if his morality. . .' recurs, first after
'twice a month', then after 'windfalls', and in conclu-
sion. As RD points out, the Buddha is using the terms
'ascetic' and 'Brahmin' in his own sense, not Kassapa's.

203 See DN 25.

SUTTA 9

204 The principal queen of King Pasenadi of Kosala. She
and the king were both devoted followers of the Bud-
dha. The park had been given by the famous benefactor
Anathapindika.

205 Abhisahhdnirodha. 'The prefix abhi qualifies not sahha,
but the whole compound, which means "trance" [sic!].
It is an expression used, not by Buddhists, but by
certain wanderers' (PED).

206 Sahha means primarily 'perception' as one of the five
khandhas, but here approaches the meaning of 'con-
sciousness' as such (see BDic). After some hesitation, I
have retained the rendering 'perception' here.

207 DA says athabbanikd ('Atharva priests') can do this.

208 RD accidentally omits this passage.

209 Sukusala: an intensified form of kusala 'skilled'.

210 Viveka-ja-pvti-sukha-sukhuma-sacca-sahhd: the regular

554 The Long Discourses of the Buddha

formula for the first jhana but expanded with the words
sukhuma-sacca 'subtle and true'.

211 Saka-sahm hoti: lit. 'becomes own-perceiving'. From the
first jhana on one has some control over one's percep-
tions.

212 Abhisankhdreyyam. RD has 'fancying', with footnote:
'perhaps "perfecting" or "planning out"'. Mrs Bennett
has 'manipulating'.

213 DA offers alternative explanations: 1. 'Perception' =
'jhana-perception', 'Knowledge' = 'insight-knowledge'
( vipassand-hdnam ); 2. 'Perception' = 'insight-perception',
'Knowledge' = 'path-knowledge'; 3. 'Perception' — 'path-
perception', 'Knowledge' = 'fruition-knowledge' ( phal -
ahdnam). He then quotes an authority as saying 'Percep-
tion' is the perception of the fruition of Arahantship,
and 'Knowledge' the immediately following 'reviewing-
knowledge' ( paccavekkhana-hdnam ): cf. VM 1.32, 22.19
and BDic. But in fact 'reviewing-knowledge' is said also
to occur at lower stages on the enlightenment path. It is,
however, this 'reviewing-knowledge' which best seems
to explain just how one is supposed to know that
perception arises first and then knowledge.

214 RD quotes DA's comment that a village pig, even if
bathed in perfumed water, garlanded and laid on the
best bed, will still return to the dunghill. In the same
way Potthapada still returns to the idea of a 'self'.

215 Paccesi 'fall back on'.

216 Cf. DN 1.3.11.

217 Cf. DN 1.3.12.

218 Cf. DN 1.3.13. According to DA, this represents Pottha-
pada's real opinion.

219 These are the ten avyakatani or so-called indeterminates
(better: 'undeclared points') or questions which the
Buddha refused to answer:

1—2. Is the world eternal or not?

3—4. Is the world infinite or not?

5—6. Is the soul { jwam ) the same as the body or not?
7—10. Does the Tathagata (a) exist, (b) not exist, (c)
both exist and not exist, (d) neither exist nor not
exist, after death?

Notes to Sutta 9 555

All of these are vain speculations, not conducive to en-
lightenment, and as stated with reference to numbers 5
and 6 in DN 6, for one who 'thus knows and thus sees' it
is not proper to speculate on such things: in other words,
the questions will drop away as meaningless. The same
ten questions are found in various parts of the Canon,
notably at MN 63 (with the famous analogy of the man
wounded by an arrow, who refuses treatment until he
has received the answers to a long string of questions)
and MN 72 (the fire that went out); and there is a whole
section ( samyutta ) (44) in SN. It has been thought that
these questions formed a sort of questionnaire among
the 'wanderers' to determine a man's position. This is
only possible if the word Tathagata had a pre-Buddhist
meaning, which may well be the case. See discussion by
Nanananda, Concept and Reality , 95ff.

220 Atta-patildbha. This is, of course, only an 'assumed' or
'presumed' self: 'the fleeting union of qualities that
make up, for a time only, an unstable individuality'
(RD). The word is glossed by DA as attabhdva-patilabha
'adoption (or assumption) of selfhood'. The three kinds
of 'acquired self' correspond to the three realms of
Sense-Desire, of Form and of No-Form. Cf. DN 33.1.11
(38) and AN 4.172.

221 Doubtless alluding to the well-known fact that higher
states tend to appear very boring to the worldling who
has not experienced them.

222 'This very one that you see'.

223 Sankham gacchati: lit. 'enters the reckoning'.

224 An important reference to the two truths referred to in
DA as 'conventional speech' ( sammuti-katha ) and 'ulti-
mately true speech' ( paramattha-katha ). See Introduc-
tion, p. 3if. It is important to be aware of the level of
truth at which any statements are made. In MA (ad MN
5: Anangana Sutta), the following verse is quoted
(source unknown):

Two truths the Buddha, best of all who speak,
declared:

Conventional and ultimate — no third can be.

Terms agreed are true by usage of the world;

556 The Long Discourses of the Buddha

Words of ultimate significance are true
In terms of dhammas. Thus the Lord, a Teacher,
he

Who's skilled in this world's speech, can use
it, and not lie.

SUTTA 10

225 We may wonder slightly, as RD does, why this is in-
cluded as a separate Sutta, consisting as it does of little
more than the corresponding passages in DN 2. But
repetitiveness was never regarded by the early redactors
of the Canon as a bar to inclusion, and this was no
doubt independently preserved as an account of Subha's
conversion. RD points out that the three heads here
are given as sila, samddhi and pahnd, which we render
(somewhat differently from RD) as morality, concentra-
tion and wisdom. RD also states that the term samddhi is
not found in any pre-Buddhist text. To his remarks on
the subject should be added that its subsequent use in
Hindu texts to denote the state of enlightenment is not
in conformity with Buddhist usage, where the basic
meaning of concentration is expanded to cover 'medita-
tion' in general.

226 Chronology is of little account in this Nikaya. The Bud-
dha's final ^passing is narrated in DN 16.

227 A Brahmin, whose name means 'man of Tudi'.

228 Like Todeyya, he is named after his birthplace in the
Cetiya country.

229 SUakkhandha. This is also the name of the first of the
three divisions of this Nikaya, but the other two do not
conform to the same pattern.

SUTTA 11

230 Or Kevatta ('Fisher') as several manuscripts have it. RD
admits that 'it may turn out to be the better of the two.'

231 Iddhi-pdtihdriya: 'miracle of iddhi ' (see n.128).

232 Adesand-patihdriya. This is actual telepathy, not the

Notes to Sutta 11 557

same as manesika 'mind-searching' or guessing another's
thoughts mentioned in DN 1.1.14.

233 Anusdsani-patihdriya. The Buddha's teaching can be cal-
led miraculous because it leads to the most wonderful
results.

234 A charm for making oneself invisible.

233 Or cintdmanT vijjd (DA), the 'jewel of thought' charm
which enabled one to know the thoughts of others. The
sceptic, of course, does not have a really convincing way
of explaining things away. Modem parallels suggest
themselves.

236 Omitting DN 2.85—96, which deal with the powers
disparagingly mentioned in verse 4ff.

237 For all these realms and their inhabitants (verses 68—81)
see Introduction p. 38L

238 Devaputta here denotes the ruler of a certain group of
devas. In other contexts it simply means 'male deva'.

239 Mind and body, i.e. 'subject and object' (Neumann
quoted by RD).

240 Anidassanam : or 'invisible'. Nanananda (n.242) renders
it 'non-manifesting'.

241 This word ( pabham or paham) has been variously inter-
preted. DA takes it in the sense of a ford, or a place to
enter the water 'accessible from all sides', by means of
which one can reach Nibbana. There is an improbable
suggestion that the meaning is 'rejecting', and Mrs Ben-
nett translates the line: 'Where the consciousness that
makes endless comparisons is entirely abandoned',
which seems to involve a misunderstanding of anidassa-
nam. (But see next note). The same sequence also occurs
at MN 49.11, rendered by I.B. Homer (MLS i, 392):
'Discriminative consciousness (= vinhanam) which can-
not be characterised (= anidassanam), which is unen-
ding, lucid in every respect (= sabbato pabham).' The
two passages should be studied in conjunction. Cf. also
AN 1.6: 'This mind ( citta ) is luminous, but is defiled by
adventitious defilements.' See important discussion by
Nanananda, 57—63.

242 G.C. Pande ( Studies in the Origins of Buddhism, 92, n.21)
says: 'Buddha says that the question should not be
asked in the manner in which it is done in the prose

558 The Long Discourses of the Buddha

quotation above, but thus — as in the metrical lines that
follow. One may pertinently ask: "Why? what is wrong
with the prose formulation?" The only answer would
seem to be: "Nothing. But the verses have to be
brought in!".

Nanananda ( Concept and Reality, 59) explains it thus:
'The last line of the verse stresses the fact that the four
great elements do not find a footing — and that 'Name-
and-Form' (comprehending them) can be cut-off com-
pletely — in that ' anidassana-vihhdna' (the 'non-
manifestative consciousness') of the Arahant, by the
cessation of his normal consciousness which rests on
the data of sense-experience. This is a corrective to that
monk's notion that the four elements can cease
altogether somewhere — a notion which has its roots in
the popular conception of self-existing material ele-
ments. The Buddha's reformulation of the original ques-
tion and this concluding line are meant to combat this
wrong notion.'

SUTTA 12

243 Kusalam dhammam.

244 Nirayam va tiracchdna-yonim vd. The statement that
those who hold 'wrong views' are liable to hell or an
animal rebirth is off-putting to modem readers. It is
doubtful whether either term originally meant what it
was later taken to mean. See Introduction, p. 4of. 'A
painful or beast-like rebirth' might express the meaning
better. It should be realised, too, that the 'wrong view'
referred to means one according to which there are no
rewards and punishments for good and evil deeds —
hence no operation of a moral law. This kind of view
the Buddha always declared to be particularly repre-
hensible. Cf. n.801.

245 Those whose meritorious deeds ( puhha ) will lead to
rebirth in a deva-world, life in which is exceedingly
pleasant, but not, of course, everlasting. The mischief of
Lohicca's evil view is precisely that it may hinder such
a consummation.

Notes to Suttas 12 and 13 559

246 Dhammam : but not necessarily the Buddhist Dhamma.

247 The Buddha repeats Lohicca's own phrase.

248 Naraka: a synonym of niraya, hell (n.244).

SUTTA 13

249 Union with Brahma was the ultimate goal for the
Brahmins. See n.258.

250 The alternative reading, adopted by RD, is Bavharijd,
but RD notes: 'If we adopt the other reading [i.e.
Brdhmacariyd, as he omits to say] for the last in the list,
then those priests who relied on liturgy, sacrifice or
chant would be contrasted with those who had "gone
forth" as religieux, either as Tdpasas or as Bhikshus.'

231 The ten rishi authors of the Vedic mantras. Cf. MN
93.12.

252 Cf. DN 11.80.

233 Cf. MN 95.13.

254 Saparigaha. The PED gives both 'married' and 'encum-
bered'. Both are implied.

255 VasavattT: lit. 'powerful', but here meaning having pow-
er, or control, over oneself.

256 These (pre-Buddhist) 'Divine Abidings' ( Brahmavihdra )
are also called the Boundless States (appamahhd).

257 Pamdna katam according to DA denotes the sensuous
sphere ( kdmaloka ). Cf. SN 42.8 (= KS iv, p. 227). DA
says: 'Like the mighty ocean, flooding a little creek, he
even reaches up to Brahma' (tr. Woodward, loc. cit.).

258 See also DN 27, MN 98 and Sn. 594ff. DA says Vaset.
tha's first taking refuge was after the preaching of the
Vasettha Sutta (MN 98), and this was the second occa-
sion. He 'went forth' and, after the preaching of the
Agganna Sutta (DN 27) he received the higher ordina-
tion and attained Arahantship.

RD's comment (RD i, p. 299), 'It should be recollected
that the argument here is only argumentum ad hominem.
If you want union with Brahma — which you had much
better not want — this is the way to attain it', ignores
the outcome as reported by DA. The Buddha's words

560

The Long Discourses of the Buddha

were indeed, as in other cases, ad hominem , and had, as
in other cases, the result of leading the enquirer beyond
his original premises.

On 'union with Brahma' see Introduction, p. 43. See
also DN 19.61.

sutta 14

259 This Sutta, the Mahdpaddna Sutta, marks the beginning
of a new division and a new atmosphere. The division
is called 'great' probably merely because most of the
Suttas in it include mahd 'great' in their titles. Mahdpa-
ddna = Mahd-apaddna. Apaddna (which is also the title
of a book of the Khuddaka Nikaya) means 'legend,
life-story': here of the last seven Buddhas as exemplified
by Vipassi, whereas in the Khuddhaka Nikaya the stor-
ies are those of Arahants. The Sutta as it stands is
clearly a late one, though with some earlier elements.

260 A fortunate aeon is one in which one or more Buddhas
are bom: the present aeon is one of five Buddhas, four
of whom have already appeared.

261 The ficus religiosa. Descendants of the original tree are
preserved at Bodh Gaya and Anuradhapura (Sri Lanka).

262 Cf. MN 123.4.

263 Identical, except for the 'refrains', with MN 123.8-end
(MLS iii, pp. 165—169).

264 Dhammata : that which is in accordance with Dhamma as
universal law.

265 This is said to be one of the hell-states (cf. n.244).

266 The Four Great Kings (DA) (cf. DN 11.69).

267 Again, the Four Great Kings.

268 Varanasi (Benares).

269 A symbol of royalty.

270 All these things are symbolic, according to DA. Stand-
ing on the earth denotes the four 'roads to power'
(iddhipadani). Facing north denotes the multitude to be
won over. The seven steps are the seven factors of
enlightenment ( bojjhangd ). The sunshade denotes li-
beration. Looking round denotes unobstructed know-

Notes to Sutta 14 561

ledge. The bull's voice denotes the turning of the wheel,
and the declaration of his last birth the 'lion's roar' of
Arahantship to be.

271 Thus this light appears twice, at the conception and the
birth of the Bodhisatta.

272 These marks are treated in extenso in DN 3o.i4ff. See
notes there.

273 Related to vipassand 'insight' (also as a meditation prac-
tice: cf. n.287 and DN 22).

274 Bearing in mind that the life-span of human beings at
this time was supposedly 80,000 years (1.7). What fol-
lows is told, with reference to the Buddha Gotama, in
the introduction ( niddnakathd ) to the Jatakas. Cf. War-
ren, BT, pp. 56ff.

275 Antepuram: lit. 'inner dwelling', generally means

'harem', and according to 1.38 Vipassi was in fact
attended solely by women. DA says he dismissed them
and sat alone grieving, 'as if pierced to the heart by this
first dart.'

276 Reading siro 'head'. RD follows different MSS which
read saro 'voice'. Cf. 2.14.

277 Pabbajita: we might say, the nearest equivalent of a
Buddhist monk. In the Niddnakathd (n.274), where all
four signs are specifically said to be sent by the gods,
this is rationalised: 'Now although there was no Bud-
dha in the world, and the charioteer had no knowledge
of either monks or their good qualities, yet by the
power of the gods he was inspired to say, "Sire, this is
one who has retired from the world"' (Warren's transla-
tion).

278 This can be either taken as 'universal law' or, with a
slight anachronism (in implied agreement with n.277)
as the Buddhist teaching. 'Well and truly' renders sadhu .
'Does good actions' renders kusala-kiriya lit. 'doing skil-
ful actions', which has a definitely Buddhist ring.

279 Conventional for 'a very large number'.

280 Vipassi is here called the Bodhisatta for the first time,
having now 'gone forth'.

281 There is a play on words here: jdyati ca (there is birth),
jiyati ca (there is decay), miyati ca (there is dying): the

562 The Long Discourses of the Buddha

first two terms are linked by alliteration, the second and
third by rhyme.

282 Yoniso manasikdra: yoni means 'womb', hence 'source,
origin'. The phrase really means 'going back to the root
of the matter' — here, with perfect penetration; for
lesser mortals, to a corresponding degree.

283 The realisation of dependent origination { paticca -
samuppdda ): see Introduction, p. 34. Here and in DN 15,
only links 3—12 of the usual series are given (cf. n.286).

284 Bhava: the process of 'coming-to-be'. It also corresponds
to the first two links not given here, which represent
the 'coming-to-be' process in a past life.

283 Phassa. See n.86.

286 DA explains that Vipassi's reflection went back only to
the beginning of this life.

287 RD comments: 'As this is not a stock phrase. . .it doubt-
less contains a play on the name Vipassl.'

288 He became an Arahant.

289 Atakkavacaro : beyond the sphere of logical thought' (cf.
n.97). That can only be realised by insight, not by
reasoning alone.

290 Alaya-rdma: 'delighting in a basis' (i.e. something it can
cling to).

291 Ida-paccayatd: 'being conditioned by this' (i.e. the fact
that everything has some specific condition).

292 Paticca-samuppada (n.283).

293 Sankhard: may here be loosely paraphrased as 'the emo-
tions'.

294 Upadhi : all factors conducive to clinging, and hence to
rebirth.

295 In other versions he is called Brahma Sahampati (a
mysterious title), and is identified with the Supreme
Brahma (though in the Buddhist view his supremacy is
distinctly relative: cf. DN 11).

296 Bhavissanti dhammassa ahhdtaro ti. The meaning is quite
plain, but I.B. Homer, piously following the (second)
thoughts of her teacher Mrs Rhys Davids, renders (MN
26 = MLS i, p. 212): '(but if) they are learners of
dhamma they will grow', thus giving bhavissanti the
pregnant sense of '(more) becoming' which Mrs Rhys

Notes to Sutta 14 563

Davids arbitrarily read into it wherever possible. Mrs
Bennett in her version makes a different mistake:
'would not be informed of the Truth', taking ahhdtaro as
incorporating the negative prefix.

297 This is, of course, superior to all those mentioned in
n.140.

298 Sumedho : the name of the Brahmin who, going forth
under Buddha Dipankara, was to become the Buddha
Gotama.

299 Pamuhcantu saddham. This has been strangely misinter-
preted, e.g. 'renounce your empty faith' (Mrs RD), and
'abandon blind beliefs' (Bennett), through a misreading
of DA. The Sub-Commentary renders it: 'let them de-
clare their faith'.

300 A half-brother of Vipassi.

301 Cf. n.172.

302 The heavenly world that alone was open to people
before the appearance of a Buddha.

303 This is a profounder insight than that mentioned in
verse 11.

304 The attainment of Nibbana (the 'Deathless') is now
open to people by following the Buddha's teaching.

305 The number is, of course, even more absurd than the
previous 84,000. It is based on the statement that Vipas-
si had an 'assembly' of that number.

306 'Rose-Apple Land', i.e. India.

307 = Dhp. 184.

308 = Dhp. 183.

309 = Dhp. 183.

310 Cf. DN 3.1.1.

311 The realm where Non-Returners are reborn.

312 Mdrisa: 'Sir'. They do not recognise him as the Lord.

313 As Non-Returners.

314 Dhammadhatu : 'the Dhamma-Element .

313 Papahca. According to Ven. Nanananda, Concept and
Reality (BPS 1971) this means man's 'tendency towards
proliferation in the realm of concepts'.

316 The round of rebirths.

317 Burmese and Thai texts add a statement that the Bud-
dha was also told about these matters by devas: cf. 1.15.

564 The Long Discourses of the Buddha

sutta 15

318 See The Great Discourse on Causation: The Mahanidana
Sutta and its Commentaries , translated from the Pali by
Bhikkhu Bodhi, (BPS 1984).

319 There was nowhere in the town for the Buddha to stay,
so he stayed outside, in the jungle: hence the construc-
tion 'There is a market town' (DA).

320 Guldgunthika-jdta : or 'matted like a bird's nest.'

321 Samsdra.

322 Idapaccayd. Cf. n.291.

323 The six sense-bases are omitted, for some reason, in this
Sutta.

324 Cf. n.286.

325 The more literal rendering is: 'with x as condition, y
comes to be.'

326 Bhutanam : 'beings', but the term is sometimes used in
the sense of 'ghosts'. The Sub-Commentary identifies
them with the Kumbhandas mentioned at DN 32. 3
(q.v.).

327 Party esana. Verses 9-18 constitute an excursus.

328 Ldbha.

329 Vinicchaya.

330 Chanda-raga.

331 Ajjhosdna (= adhi-ava-sana 'being bent on something').

332 Pariggaha: 'possessiveness' (BB).

333 Macchariya.

334 Arakkha: 'watch and ward' (RD), 'protection' (Bennett),
'safeguarding' (BB).

335 Th e hvo aspects of craving: 1. as primary craving, the
basis of rebirth, and 2. craving-in-action ( samuddcara -
tanhd ) (DA). See RD's notes.

336 Nama-kdya : the mental component of the pair nama-
rupa 'name-and-form' or 'mind-and-body'. See next
note.

337 Rupa-kdya: the physical component of the pair nama-
rupa. Both rupa and kdya can on occasion be translated
body , but there is a difference. Rupa is body as mate-
rial, especially visible, form, while kdya is body as
aggregate, as in 'a body of material, a body of men'.

Notes to Sutta 15 365

338 'We can trace' is inserted for clarity.

339 The same words as at DN 14.18: see n.281 there.

340 This confirm DA's statement mentioned in DN 14, n.286
(cf. n.324).

341 The four declarations are in Pali: 1. 'RupT me paritto atta',
2. 'RupT me ananto atta', 3. ArupT me paritto atta', 4.
'ArupT me ananto atta'. RupT is the adjective from rupa
(see n.337) and may mean 'material', though DA takes it
as referring to the World of Form ( rupaloka ) as experi-
enced in the lower jhanas, arupT then referring similarly
to the Formless World of the higher jhanas. Cf. DN
1.3. iff.

342 Upakappessamv. glossed by DA as sampadessami 'I shall
strive for, attain'.

343 Identifying the (supposed) self with the feeling-
aggregate ( vedand-kkhandha ).

344 Identifying the self with the body-aggregate.

345 Identifying the self with the aggregates of perception,
mental formations and consciousness. Such are the
commentarial explanations.

346 Sankhata: as opposed to the 'unconditioned element',
which is Nibbana.

347 The MSS appear to ascribe these answers to Ananda
himself rather than the hypothetical interlocutor.

348 I.e. this feeling.

349 He gains Nibbana for himself (individually: paccattam).

350 Cf. DN 1.2.27.

351 Abhihhd.

352 RD makes heavy weather of this in his note. These are
the 'places' or 'states' in which conscious rebirth takes
place. The stations also occur at AN 7.41 (not 39, 40, as
stated by RD).

353 Ayatandni: normally translated 'spheres', is here ren-
dered 'realms' to avoid confusion with the 'spheres' of
Infinite Space, etc., included among the seven 'stations'.
Glossed as nivasanatthanani 'dwelling-places', they
clearly differ from the station as being where uncon-
scious (or not fully conscious) rebirth takes place.

354 Cf. DN 1.2.1.

355 Pahhd-vimutto. Mrs RD's translation 'Freed-by-Reason'

566 The Long Discourses of the Buddha

is certainly misleading, even if learnedly supported by a
reference to Kant's Vernunftl The usual rendering of
pahhd is 'wisdom', though Nanamoli prefers 'under-
standing'. It is the true wisdom which is bom of in-
sight. The important point is the commentarial state-
ment that this means: 'liberation without the aid of the
following eight "liberations"'. It will be noticed that
'stations' 5—7 formally correspond to 'liberations' 4—6.
The difference is that by the first way these 'stations'
are seen through with insight and rejected, whereas by
the second way they are used as means towards libera-
tion.

356 These are really only relative 'liberations', since one has
to pass through them successively to gain tme freedom.

357 Referring, as in verse 23, to the World of Form. Jhana is
here induced by observing marks on one's own body.

358 Here, the kasina (disc, etc., used as a meditation -object)
is external to oneself.

339 By concentrating on the perfectly pure and bright col-
ours of the kasina.

360 Sahha-vedayita-nirodha or nirodha-samapatti : a state of a
kind of suspended animation, from which it is possible
to break through to the state of Non-Returner or Ara-
hant. For an illuminating account of this — to the ordin-
ary person — mysterious state, see Nyanaponika,
Abhidhamma Studies (2nd ed.), 113ft.

361 Ceto-vimutti pahha-vimutti: (cf. DN 6.12) 'liberation of
the heart and by wisdom', i.e. in the two ways men-
tioned.

362 This again refers to the two ways mentioned. The va-
rious kinds of 'liberated one' are listed at DN 28.8.

SUTTA 16

363 With this Sutta, Mrs Bennett's volume of abridged
translations comes to an end. Of greater value was The
Last Days of the Buddha , translated by Sister Vajira and
revised by Francis Story, with notes by the Ven. Nyana-
ponika Mahathera (Wheel Publication 67—69, BPS, Kan-
dy 1964).

Notes to Sutta 16 567

The Sutta is a composite one, many portions of which
are found separately in other parts of the Canon, as
listed by RD. No doubt it contains the basic facts about
the Buddha's last days, but various late and more than
dubious elements have been incorporated in it — a
process which continued in the later Sanskrit versions
(produced by the Sarvastivadins and other schools),
which are known to us mainly from the Chinese and
Tibetan translations (though some Sanskrit fragments
have been found). For E. Waldschmidt's (German)
study of these, see A.K. Warder, Indian Buddhism (2nd
ed., Delhi 1980). The Tibetan version is translated into
English in W.W. Rockhill, Life of the Buddha (2nd ed.,
London 1907), pp. 123-147. It should perhaps be men-
tioned that the (expanded, Sanskrit-based) Mahaparimr-
vana Sutra is sometimes cited as evidence for the belief
in a supreme self in Mahayana Buddhism. One Chinese
version does indeed contain a passage to this effect, but
this is a late interpolation, and is not representative of
the general Mahayana position.

364 Gijjhakuta: a pleasant elevation above the stifling heat of
Rajagaha. The name was taken up by Mahayana wri-
ters, who often located the Buddha's discourses there.

365 See also n.92. He is certainly a historical figure, unlike
the 'King Ajatasatru of Benares' of the Brhadaranyaka
Upanisad, with whom he shared a taste for philosophi-
cal discussion with sages. RD points out that this is not
his personal name but an official epithet. The literal
meaning 'unborn foe' must then mean 'he against
whom a foe (capable of conquering him) has not been
bom', though in view of his act of parricide it came to
be taken as 'the unborn foe (i.e. while still in the womb)
of his father' - with legendary elaboration. In Jain
sources he is called Kunika or Konika. Vedehiputta
means 'son of the Videha woman' (see next note). There
is a long article on him in EB, where, however, RD's
mistranslation at DN 2.102 (see n.139 there) is repeated.

366 The Vajjian confederacy, northward across the Ganges
from Magadha, consisted of the Licchavis of Vesali and
the Vedehis (of Videha — to whom Ajatasattu's mother
belonged), whose capital was Mithila.

568 The Long Discourses of the Buddha ...

367 Upalapana, which RD says must mean 'humbug, cajol-
ery, diplomacy'.

368 Aparihdniyd dhammd : 'factors of non-decline'.

369 Kammdrdmd etc.: 'fond of action, etc.' Here kamma
obviously does not have the technical Buddhist mean-
ing, and is glossed as 'things to be done'.

370 Stopping short of the goal of enlightenment, 'resting on
their laurels'.

371 This is the Ambalatthika mentioned in DN 1, not that
in DN 5.1.

372 Dhammanvaya : 'the way the Dhamma goes'; anvaya also
means 'lineage', and RD has 'the lineage of the faith',
which is doubly inappropriate.

373 Most buildings being of wood, this was exceptional,
hence its name.

374 As a Non-Returner ( anagami ).

373 DA stresses that Buddhas can feel only physical, not
mental weariness.

376 Dhammdddsa : in which one can 'inspect' oneself.

377 'Has no doubt' (i.e. has, by 'entering the Stream', trans-
cended doubt).

378 The eight are the one who has gained the state of
Stream- Winner, and the one who has gained its 'frui-
tion' (counted separately), and similarly for the three
higher stages.

379 He, referring to the disciple and not (as RD) to the
Sangha. *

380 Vihhupassatthehi : 'not deficient, undisturbed' (cf. PED),
not (as RD) 'praised by the wise'.

381 For this and the next verse, see DN 22.1.

382 DA says mindfulness is stressed here because of the
approaching encounter with the beautiful Ambapali.

383 Ganika. She was a rich and cultivated woman, with
skills similar to those of a geisha.

384 Nila: variously rendered as 'dark blue, blue-green', etc.

385 Men wore cosmetics of various colours.

386 Sdhdram: lit. 'with its food', i.e. revenue.

387 A play on amba 'mango' and ambaka 'woman'. Her
name means 'mango-guardian'.

388 A famous statement, implying, that there is no 'esoteric'
teaching in Buddhism, at least as originally taught by

Notes to Sutta 16 369

the Founder. There is no contradiction with the parable
of the simsapa leaves at SN 36.31.

389 Pariharissdmi: 'I will take care of'.

390 The idea that the Buddha died at the age of eighty has,
for some reason, been considered implausible. We
might as well query the fact that Wordsworth died
shortly after his eightieth birthday, the year of his
death, too, bearing the suspiciously 'round' figure of
1850! See n.400.

391 Vegha-missakena. The precise meaning of the expression
seems to be unknown, but it remains a vivid image!

392 Sabba-nimittanam amanasikard: 'not attending to any
signs', i.e. ideas.

393 I.e. mundane feelings (DA).

394 'The concentration attained during intensive insight-
meditation' (AA, quoted in LDB).

393 Dipa = Skt. dvipa 'island' rather than Skt. dipa 'lamp'.
But we do not really know whether the Buddha pro-
nounced the two words alike or not! In the absence of
such knowledge, it is perhaps best not to be too dogma-
tic about the meaning. In any case, it is just 'oneself'
that one has to have as one's 'island' (or lamp), not
some 'great self' which the Buddha did not teach (cf.
n.363, end).

396 Tamatagge. The meaning of this is rather obscure, to say
the least. It seems to mean something like 'the highest',
even if scholars cannot agree as to how this meaning is
reached. See the long note (28) in LDB.

397 The 'Seven Mangoes' Shrine.

398 The 'Many Sons' Shrine, at which people used to pray
for sons to an ancient banyan-tree.

399 Iddhipdda. See DN 18.22.

400 Kappam va tittheyya kappdvasesam vd. This passage is
much disputed. The usual meaning of kappa is 'aeon'
(but see PED for other senses). DA, however, takes it to
mean 'the full life-span' (i.e. in Gotama's day, 100 years:
cf. DN 14.1.7). DA also takes avasesa to mean 'in excess'
(the usual meaning being 'the remainder'). After some
hesitation, and preferring the lesser 'miracle', I have
translated the sense of kappa (as I take it) by 'a century'.
This, of course, accords with DA. I have, however.

570 The Long Discourses of the Buddha

adopted the usual meaning of avasesa as making good
sense. For the Buddha, the 'remainder' would have
been twenty years. PTS translators of the parallel pas-
sages have differed in their interpretations. Whereas RD
in DN preferred 'aeon'. Woodward at SN 51.10 (fol-
lowed reluctantly by Hare at AN 8.70!) has 'allotted
span', and at Ud 6.1 he tersely remarks: 'Supposed by
some to mean "the aeon or world-period"'. It may be
noted that LDB has 'world-period', while Mrs Bennett
discreetly omits the passage.

401 Mara {= 'Death') is the personified spirit of evil, the
Tempter, very like the Biblical Satan. But like Brahma,
he is only the temporary incumbent of an 'office'.

402 Sappatihdriyam dhammam. RD renders this 'the wonder-
working truth', to which the Ven. Nyanaponika (LDB,
n.30) takes exception, pointing out that the adjective
could be rendered (paraphrased) by 'convincing and
liberating'. It must however be said that in DN 11.3 we
find anusasani-patihariya 'the miracle of instruction' (see
n.233 there). In neither place does it imply a miracle in
the 'vulgar' sense.

403 'As a warrior breaks his armour after the battle' (DA).

404 DA has an involved and dubious explanation. The
point, surely, is that there is an imbalance in the powers
of such a mighty deva (who, of course, is far from being
enlightened!).

405 Anupddisesdya nibbdna-dhdtuya parinibbdyati : 'enters the
Nibbana-element without the groups (of attachment)
remaining'; or, in mundane parlance, 'dies'. See BDic
under Nibbdna.

406 Or: 'assemblies of many hundreds of Khattiyas'.

407 Abhibhu-ayatanani > abhibhayatandni. See MN 77 and
articles in BDic and EB.

408 On one's own person.

409 The flower of the tree Pterospermum acerifolium.

410 The 'healing star', equated with Venus.

411 RD says (in part): 'I do not understand the connexion of
ideas between this paragraph and the idea repeated
with such tedious iteration in the preceding para-
graphs.' I do not understand what he does not under-

Notes to Sutta 16 571

stand. There seems to be no special contradiction of
ideas. Whether a Buddha lives on for a century, or even
an aeon, he must eventually die.

412 The five (spiritual) faculties are: faith (or confidence:
saddha ), energy ( viriya ), mindfulness ( sati ), concentra-
tion (s amddhi), and wisdom (pahhd). Faith needs to be
balanced with wisdom, and energy with concentration,
but mindfulness is self-balancing (see VM 4.45-49).

413 The names of these powers are the same as those of the
faculties listed above. The difference is that at Stream-
Entry they become powers as being unshakeable by
their opposites. This answers RD's query at ii, 129 (he
has, incidentally reversed the order of the two groups
there).

414 This group of 37 items constitutes the Bodhipakkhiya-
Dhammd or 'Things pertaining to enlightenment' (cf.
MN 77).

415 Buddhas, like elephants, apparently turn the whole
body round to look back!

416 The usual triad of morality, concentration and wisdom,
with the outcome, which is liberation.

417 I have chosen this ambiguous expression to translate
the controversial term sukara-maddava ( sukara = 'pig',
maddava — 'mild, gentle, soft', also 'withered'). It could
therefore mean either 'the tender parts of a pig' or 'what
pigs enjoy' (cf. note 46 in LDB). What is quite clear is
that the old commentators did not know for certain
what it did mean. DA gives three possibilities: 1. The
flesh of a wild pig, neither too young nor too old, which
had come to hand without being killed, 2. soft boiled
rice cooked with 'the five products of the cow', or 3. a
kind of elixir of life ( rasayana ) (cf. next note). Modem
interpreters from RD onwards have favoured truffles as
a plausible explanation, and some evidence for this has
been adduced. Trevor Ling, in n.31 to his revision of the
RD translation of this Sutta (The Buddha's Philosophy of
Man (Everyman's Library, London 1981, p. 218), re-
marks: 'This explanation seems intended to avoid off-
ence to vegetarian readers or hearers. Rhys Davids's
statement that Buddhists "have been mostly vegeta-

572 The Long Discourses of the Buddha j

rians, and are increasingly so", is difficult to accept.' Be
that as it may (and in fact Eastern Theravada Buddhists \

have rarely been vegetarians, though some are now,
almost certainly under Western influence!), the question
of vegetarianism has frequently been raised in the
Buddhist field.

The standard Theravada position is set out in the
Jivaka Sutta (MN 55), in which the Buddha tells Jivaka
that monks must not eat the meat of any animal con-
cerning which they have seen, heard or suspect that it
was specially killed for them. The Buddha rejected De- j

vadatta's proposal to forbid meat-eating altogether to
the monks. Living on alms as they did in the conditions i

of rural India at the time, they would either have grave-
ly embarrassed those who offered them food, or starved j

if they had refused all meat. At the same time, under
modem conditions, especially in the West, the question .

does arise as to whether the Sangha might not educate
the laity into offering only vegetarian food. Many West-
ern Buddhists (and not only Mahayanists) are in fact
vegetarians today.

In many schools of Mahayana Buddhism, vegetarian-
ism is the rule, and some writers have indulged in
polemics against the Theravada school on this score. I

This, whatever may be said, has not always been purely
for reasons of compassion. Shinran Shonin, the founder j

of the Shin School in Japan, abolished compulsory vege-
tarianism along with celibacy because he considered it a 1

form of penitential practice.

418 The reference to an elixir noted above is interesting. E.

Lamotte, The Teaching of VimalakTrti (Engl, transl., PTS,

London 1976), p. 313L, has an interesting and learned

note in which he refers to deities mentioned in MN 36, \

who offered to insert a special divine essence into the

Bodhisatta's pores to keep him alive, at the time of his

extreme austerities. He compares the Buddha's last meal

with the wondrous food served to the Bodhisattvas by 1

Vimalakirti, which takes seven days to digest, whereas

the sukara-maddava eaten by the Buddha can only be

digested by the Tathagata (or so we are told). The trou-

Notes to Sutta 16 573

ble was, of course, that in fact even the Tathagata failed
to digest it! Cf. also SN 7.1.9.

419 'These verses were made by the elders who held the
Council' (DA), and likewise at verses 38, 41.

420 The first teacher the future Buddha went to: see MN 26.

421 This ridiculous story is probably a late insertion.

422 The river Ananda had previously mentioned (verse 22),

423 Or 'the recreation-ground ( upavattana ) belonging to the
Mallas'.

424 Normally it is understood that devas are unenlightened,
but DA here states — without further comment — that
these are Non-Returners or even Arahants.

425 S arrive janiydni: 'arousing samvega' ('sense of urgency':
Nanamoli in VM and Pts. translations).

426 Lumbini (now Rummindei in Nepal).

427 Uruvela (now Buddha Gaya in Bihar).

428 The deer-park at Isipatana (modem Samath) near Vara-
nasi (Benares).

429 Kusinara.

430 This small passage seems arbitrarily inserted at this
point. Cf. SN 35.127.

431 Lit. 'for your own good', but DA says 'for the highest
purpose, Arahantship'. Cf. n.370.

432 Ayasa means 'of iron', but DA, not considering this
good enough, glosses it as 'of gold': improbable even
though, as Ven. Nyanaponika notes (LDB, n.53), there is
some support in Sanskrit for this meaning.

433 Probably sandalwood or ochre paste.

434 A 'private Buddha' who, though enlightened, does not
teach.

435 The word used is vihara which in the context cannot
mean 'monastery', and DA calls it a pavilion. The neut-
ral rendering 'lodging' is safest.

436 KapisTsam lit. 'monkey's head'. Scarcely 'lintel' (RD):
Ananda would have to be fairly tall to lean on this! The
definition in DA is rather obscure, but that quoted by
Childers from the 12th-century AbhidhanapadTpika (his
main source) is 'the bolt or bar of a door' ( aggalatham -
bo), and aggala is used in this sense at DN 3.1.8. But

574 The Long Discourses of the Buddha

Childers also quotes a Sanskrit meaning of 'coping of a
wall'.

437 An Arahant. Ananda is said to have become an Arahant
just before the first Council, after the Buddha's passing.

438 This may seem like only one 'wonderful quality', but it
is fourfold because equally applicable in regard to each
of the four groups.

439 Kuvera's city: see DN 32.7.40.

440 Verses 17—18 are repeated practically verbatim in the
next Sutta.

441 This is the family-name (cf., n.179).

442 Ahhd-pekho: rendered by RD as 'from a desire for
knowledge', which agrees with DA. But ahha is used for
'the highest knowledge', i.e. 'enlightenment', and we
may assume a play on the two senses (mundane and
supramundane) of 'enlightenment', equally possible in
Pali and in English.

443 These are, of course, the Stream-Winner, Once-
Retumer, Non-Returner and Arahant.

444 The PTS text makes the verse run only to line 6, and this
is followed by RD and in LDB. But in the addenda to
the second edition of 1938, it is indicated that the verse
continues as shown here (except, probably, for the line
in parentheses), and omitting the name of Subhadda.

445 I.e. properly qualified. This passage also at DN 8.24.

446 Sentence added by the Elders at the Council (DA).

447 Avuso.

448 Bhante. Rendered here as 'Lord', but in modem usage
the normal form of address to monks, rendered 'Vener-
able Sir'. Western Buddhists should note that it is a
vocative, i.e. used in direct address, and not as a kind of
pronoun denoting 'the Venerable So-and-so'.

449 Ayasma : the regular prefix as in 'the Venerable Ananda',
etc.

450 The Sangha did not take advantage of this permission,
mainly because Ananda had omitted to enquire which
mles were to be regarded as 'minor'. It would not be
appropriate to get involved here in modem debates on
the subject.

451 Brahmadanda: used in a different sense at DN 3.1.23.

Notes to Sutta 16 375

Channa had been Gotama's charioteer, and had since
joined the Order, but showed a perverse spirit. The
treatment imposed on him by the Buddha's orders
brought him to his senses.

452 Pasadd : 'brightness, serenity of mind'. According to DA
'the least one' was Ananda himself.

453 Vayadhamma sankhdra. Appamadena sampddetha. The
words occurred previously at DN 16.3.31. RD's render-
ing of the latter two words, 'Work out your salvation
with diligence' (adopted from Warren) has become too
famous. Even Brewster, who normally follows RD, has
changed it to 'Accomplish earnestly!', which is much
better. Much has been made in some quarters of the fact
that the Sarvastivadin version (and therefore the Tibe-
tan translation) omits these words. But the passage is
even expanded in one Chinese version, which makes
dubious any conclusions which may be drawn from the
omission elsewhere. However, there does seem to have
been an early corruption in the text, as in the parallel
passage at SN 6.2.5.2 the order of the two sentences is
reversed: appamadena sampddetha vayadhamma sankhdra
(= S i, 158). The inference is that the words quoted
were lost at an early stage in the Sarvastivadin tradition.
The SN passage probably reflects an intermediate stage
in that process.

434 RD says 'No one, of course, can have known what
actually did occur.' Since Anuruddha is said to have
had highly developed psychic powers, we cannot be so
sure.

433 Note that Ananda, the junior, addresses Anuruddha as
instructed by the Buddha, and Anuruddha replies simi-
larly.

456 As in MN 26, etc., and playing the same role as in DN
14 ' 3 ’ 2 1

437 Anicca vata sankhara uppada-vaya-dhammino,

Uppajitvd nirujjhanti, tesam vupasamo sukho.

RD rightly calls this a 'celebrated verse'. Frequently
quoted, it concludes DN 17.

458 One of the Buddha's most eminent disciples, not to be
confused with the many other Kassapas. He had great

576 The Long Discourses of the Buddha

psychic powers and is said to have lived to be more
than 120. He presided at the first Council.

459 Cf. n.66.

460 Not, of course, the same person as the Subhadda men-
tioned at 5.23—30.

461 Sartra: bones (later interpreted as the indestructible
substance supposed to be found in the ashes of Ara-
hants).

462 Some trees are said to have the property of putting out
fires. In Japan this is said of the gingko — despite
considerable evidence to the contrary!

463 This seems to have been the original end of the Sutta.

464 These verses were, as Buddhaghosa (DA) obviously cor-
rectly says, added by the Sinhalese Elders.

SUTTA 17

465 As RD notes, this Sutta is an expansion of the conversa-
tion recorded at DN 16.5. 17b The same legend also
occurs, with some variations (analysed by RD) in the
Mahasudassana Jataka (No. 95). As in DN 5, the Buddha
at the end identifies himself, Jataka-fashion, with the
leading character in the story. The whole thing is de-
liberately set in an atmosphere of fairy-tale splendour:
cf. n.468.

466 'The Greaf, King of Glory' (RD). RD is probably right in
believing that the germ of the story (though not, I think,
its Buddhist moral) lies in a sun-myth, a theory which
in his day was unpopular because of having been over-
worked.

467 RD accidentally writes 'seven' instead of 'five'. The five
kinds are given as drums with leather on one side, on
both sides, completely covered in leather, cymbals (or
bells) and wind.

468 Or perhaps 'feasted their senses', but hardly, I think,
'danced' (as RD: a ludicrous picture!): see PED under
paricarati. RD quotes a passage from the Mahayana
Sukhdvativyiiha, a key text of the Pure Land school (as,
e.g. Shin in Japan). The 'Land of Bliss' (Sukhavati) cre-
ated by Amitabha Buddha for those who have faith in

Notes to Sutta ij 577

him has features which appear to owe something to this
description. But there the effect of the sound of the bells
is: 'And when the men there hear that sound, reflection
on Buddha arises in their body (sic!), reflection on the
Law, reflection on the Assembly'.

469 Cf. n.93.

470 RD declares categorically: 'This is the disk of the sun',
which may, originally, be correct. It symbolises both
royal authority and the moral law.

471 Elephants, cavalry, chariots and infantry.

472 Lit. 'eat according to eating'. The exact meaning is
doubtful. See also n.792.

473 Attha-karana-pamukhe. 'As he was trying a case' omitted
by RD.

474 This description may have something to do with the
veneration accorded so-called 'white' elephants in Thai-
land.

475 See n.93. RD translates, cumbrously, 'Changes of the
Moon'.

476 'With a crow-black head' (RD). But the term may refer
to the shape not the colour.

477 'Thunder-Cloud', and so rendered by RD.

478 This is a stock description, as RD notes. The humour of
the Buddha's employing such a description to the aged
ascetic Ananda should not pass unnoticed!

479 All such gifts are the result ( vipaka ) of past kamma.

480 The third clause omitted by RD.

481 Iddhi: quite distinct from those listed at DN 2.87 (and
see n.128 there).

482 Gahani : supposedly a special organ of digestion. But the
medieval Sinhalese rendering quoted by RD (and Chil-
ders), 'the internal fire which promotes digestion', is
not so far wrong.

483 Dhanu : 'bow'. Childers, but not PED, gives 'a measure
of length' — the required meaning here.

484 RD notes the literal meaning: 'have garlands planted for
all the people to put on' — being the only use for
flowers at the time.

485 'All-maker' (or 'Factotum'), Skt. Visvakarman. He has
come down here a little from once being 'the great
architect of the Universe'.

578 The Long Discourses of the Buddha

486 See DN 2.17 (end). Purana Kassapa denied that there
was any merit in these.

487 The four Divine Abidings ( Brahmaviharas ): cf. DN
i3.76ff. and n.236 there.

488 The conventional ('fairy-tale') nature of the repeated
figure of 84,000 is obvious.

489 'Flag of Victory' (RD).

490 Subhadda 'Queen of Glory' (RD). See also n.496.

491 RD has 'horns tipped with bronze'. The meaning is
uncertain.

492 As adopted by the Buddha at his passing, and on other
occasions. Cf. DN 16.4.40.

493 Cf. DN 16.4.37.

494 This would amount to more than four times the life-
span under Buddha Vipassi (DN 14.7). RD accidentally
has 48,000 in this verse.

495 The highest world attainable in a non-Buddha age.

496 These may be names (as taken by Woodward in the
parallel passage at SN 32.96), or they may mean 'Khat-
tiya lady' and 'young maiden' respectively. Anyway,
what about Subhadda?

SUTTA 18

497 Cf. DN i6.2.5ff and n.373.

498 Cf. DN 16.2.7. RD considers, probably rightly, that the
DN 16 passage is the older. There, no mention was
made of Magadhan devotees, and one purpose of this
Sutta is to remedy that omission.

499 A curious remark, considering that Ananda had been
present at the Lord's 'report'.

500 Killed, of course, by his son Ajatasattu.

501 This rings true as a veiled criticism of Ajatasattu.

502 The Buddha did not, of course, claim the immediate
kind (or indeed any kind) of omniscience, as other
teachers did. But in view of his immediate response at
DN 16.2.7, he seems to be making rather heavy weather
of this.

503 Yakkhas are generally thought of as unpleasant crea-
tures like demons or ogres. In fact they are curiously
ambivalent (as Mrs Rhys Davids' term for them, 'fairy'

Notes to Sutta 18 579

suggests). The matter is largely explained by King Ves-
savana, who (as we know from this sutta too) is their
ruler, at DN 32.2. But see also DN 23.23, and article
Yakkha in DPPN.

304 Lit. 'Bull (i.e. hero) of the People'.

503 The 'Great King' of the North.

506 A Stream-Winner. The seven human births indicate the
maximum number of births a Stream-Winner can take.
Hence the 'desire' arising in him to go on to the next
stage. But why should the Buddha be so surprised at
his awareness of having gained such a 'specific attain-
ment'? His answer seems to be entirely in keeping with
the 'Mirror of Dhamma' test mentioned by the Buddha
at DN 16.2.8.

307 The 'Great King' of the South. It is curious that a king
should be sent as a messenger in this way.

308 The two reasons, as RD points out, are (1) the fact that
Vessavana had made a statement on this very subject,
and (2) that he had been aware that the Buddha (whose
mind he could read!) was pondering the same subject.
This also conforms to the Buddha's statement at various
places (e.g. DN 14.1.13) that he knows certain things
both by his own knowledge and because devas have
told him.

509 Vassa: the annual three-monthly retreat during the rainy
season.

510 'Hall of Good Counsel' (RD).

511 For a fuller account of him and the other 'Great Kings'
(who actually preside over the lowest of the heavens,
only just above the human realm), see DN 32.

512 The asuras suffered a decline in India, compared with
the Persian ahura. They are at war with the devas, and
hence are sometimes termed by Western scholars
'titans'. Since humans can be reborn in either camp (see
DN 24.1.7 for an example of one bom among the asur-
as), it is natural that the devas should rejoice at the
accession to their ranks through the Buddha's disciples.

313 They seem, as RD notes (to a later passage, DN 19.14) to
have been the recorders of the proceedings at assemb-
lies of the Thirty-Three Gods. They had to memorise

580 The Long Discourses of the Buddha

what was decided. RD draws the inference that this was
also done at real assemblies in the India of the time.

514 Cf. DN 11.80.

515 Vipdka: not here, as usually, in the technical sense of
'result of kamma', but (a rare usage) 'outcome in gener-
al'.

516 'Ever virgin' (or 'ever young'). One of the five sons of
Brahma according to legend.

517 An indirect way of exalting the Buddha: Brahma is so
vastly superior to the Thirty-Three Gods, and yet he is
inferior to the Buddha, and knows it.

518 The ahjali gesture of veneration or greeting, still used in
India and Buddhist countries — frequently mistaken by
Westerners for a gesture of prayer (which, for Thera va-
da Buddhism at least, is inappropriate).

519 Pallankena : instrumental case of pallanka 'in a cross-
legged position'.

520 Pallanka is also the couch on which one sits cross-
legged. Cf. n.32.

521 Cf. DN 21.2 (and DN 19.1). DA says Brahma adopted
this form because all the devas loved Pancasikha.

522 Phrase omitted by RD — though it is an important
qualification!

523 For all of these groups, see Introduction, p. 38f.

524 Celestial musicians (cf. n.26). As attendants on the de-
vas of the Realm of the Four Great Kings, they were the
lowest gradd of beings in the heavenly worlds. For a
monk to be reborn among them was shameful: cf. DN
21.1 iff. It should be noted that the gandhabba mentioned
in MN 38 as being present at the time of conception is
not the same. The term there means 'one about to be
bom': see I.B. Flomer's note, MLS i, p. 321, n.6.

525 RD mistranslates: 'betook himself to one end [of the
Hall]'.

526 Defined at Sutta 26.28. For further details see BDic.

527 Sukha: 'pleasant feeling (physical or mental)'.

528 Somanassa: 'pleasant mental feeling'. Here, a higher de-
gree of sukha , not to be equated with piti (see n.81).

529 Sankhdrd: a multi-valent term (see n.293), for which see
the excellent article in BDic. In his note to this passage,

Notes to Suttas 18 and 19 581

RD wrestles with its meaning, and coins the unfortun-
ate rendering 'Confections', which, still more unfortu-
nately, was later taken up by Suzuki, on whom it is
usually fathered.

530 See DN 22 for these.

331 Or 'physical forms external to himself' (RD).

532 A rare formulation of the factors of the Eightfold Path
(see DN 33.2.3 (3)). Elsewhere, such a progressive ex-
planation is denied: this points to a late formulation.
See BDic under Magga, and EB under Atthahgika-magga.

533 Sammd-nanam.

334 Sammd-vimutti. These additional two steps are part of
the supramundane path (MN 117).

533 DN 14.3.7.

336 These are the Non-Returners, who are presumably so
far above Brahma Sanankumara that he cannot speak of
them with knowledge!

SUTTA 19

337 Mention must be made of RD's brilliant introduction to
this Sutta, which he analyses in terms of a play, show-
ing its obvious links with the previous Sutta with refer-
ence to 'the episode told in Act I, Scenes 1 and 2', and
so on. He stresses the humour and the propagandist
technique employed, which consists in accepting and
then outflanking the opponents' position rather than
direct confrontation. While we may not be convinced
that this Sutta goes back to the Buddha personally (but
equally — are we sure that it does not , in some form?),
this is indeed the method he uses in discussions with a
variety of interlocutors. RD also analyses the differences
between this Sutta and the version in the Sanskrit
Mahdvastu, a product of the Lokuttaravada school.

338 Referred to at DN 18.18, where Brahma disguises him-
self as Pancasikha, who now appears in person. He
wore his hair in five knots or ringlets as he had done
when he had died as a young boy.

339 The radiance of the devas is a standard feature: in the
Deva Samyutta with which SN opens, we are intro-

582 The Long Discourses of the Buddha

duced to a succession of devas who 'light up the entire
Jeta Grove with their effulgence'. Brahma's radiance is
much greater and in DN 14.1.17 we learn of the even
greater radiance which appears at the conception and
birth of a Bodhisatta.

540 As at DN 18.25. Cf. the 'eel-wriggler' mentioned at DN
1.2.24.

541 The 'path' here is really the practice, patipadd. The No-
ble Eightfold Path is the 'Middle Way' or 'Middle Prac-
tice', majjhima-patipada.

542 Sekhd : learners who, having gained one of the first
three paths, have yet to attain enlightenment.

543 Arahants.

544 'Crossed over the sea of doubt' (RD).

545 This repeated passage even includes the reference to
Brahma's adopting the form of Pahcasikha, even though
it is Pahcasikha himself who is telling the tale.

546 Purohita: cf. n.173.

547 Govinda. RD notes: 'It is evident. . .that Govinda, liter-
ally "Lord of the Herds", was a title, not a name, and
means Treasurer or Steward.' But people were often
known by some designation other than their proper
names, probably for taboo reasons. We may note how
in Scotland the royal house of Stuart derived their name
from the Steward who was originally the 'sty-ward'! Cf.
n.365.

548 The name 'means 'Guardian of the Light'.

549 As RD remarks, the expression 'anoint' is noteworthy,
suggesting that the office is of royal rank.

550 There is no note of any value in DA on this. Presumably
the assembled nobles (Khattiyas).

551 Sakatamukha. This expression, which puzzled RD, has
been explained as the (narrow) front of a^cart, in refer-
ence to the tapering shape of India.

552 RD draws up a table showing the relationships and
geographical distribution, which however, as he says,
does not fit the story very well.

553 Not 'instructed. . .in government' (RD). The expression
used is the same as that previously rendered 'adminis-
ter'.

Notes to Suttas 19 and 20 583

554 Nahdtaka : lit. 'having bathed' (i.e. graduated).

555 Cf., per contra, DN i3.i2ff.

556 This is also the way recommended by the Buddha in
DN 13.

557 As RD indicates, he feels he must offer Brahma some-
thing, but does not know what is right.

558 To the Buddhist, of course, Brahma's realm is not really
deathless. But in a pre-Buddhist age it was the highest
goal one could aspire to.

559 Purohita: as at n.546. I have ventured to play on the two
meanings of 'minister' in English: 'minister of religion'
and 'government minister'. The Pali word approximates
to a combination of the two.

560 Cf. n.558.

561 Puthujjanas: or 'worldlings'. See n.16.

562 Mantdya : apparently 'by mantra', but glossed in DA as
'wisdom'.

563 The delicious irony of this should not be missed. The
suspicions of the six nobles, expressed in verses 48—49,
were not without foundation so far as ordinary Brah-
mins were concerned. And cf., e.g. DN 4.26!

SUTTA 20

564 This is another curious document, doubtless an example
of what RD calls 'a mnemonic doggrel as was found
useful in other cases also by the early Buddhists, who
had no books, and were compelled to carry their dic-
tionaries and works of reference in their heads.' A Sans-
krit version from Central Asia has been published, with
English translation, by E. Waldschmidt in LEBT, pp.
149—162, and there are also Chinese and Tibetan ver-
sions, all of which are quite close to the Pali in general.
RD considers the poem (if such we can call it) 'almost
unreadable now', because 'the long list of strange
names awakes no interest.' That was in 1910. Possibly
modem readers who know their Tolkien may think
otherwise. At any rate I have not felt it necessary to try
to follow up all the allusions, some of which remain
obscure or dubious.

584 The Long Discourses of the Buddha

565 RD has, wrongly, 'ten thousand world-systems'. The
Sanskrit confirms the lower figure.

566 The realm where Non-Returners dwell before gaining
final Nibbana. The Sanskrit has deities ( devatd — ren-
dered 'goddesses' (!) by Waldschmidt) from the Brahma
world.

567 As RD remarks, 'the connexion of the various clauses of
this stanza is obscure'. It is not dear where the Bud-
dha's actual words are supposed to begin. The verse
seems to have been badly joined to the introductory
section.

568 Here begins the mnemonic 'doggrel'.

569 The name is the same as that of the ironically-named
King Dhrtarasbra 'whose empire is firm' in the
Mahdbhdrata. In verse 11 another Dhatarattha, a Naga
king, is mentioned, and the name also occurs elsewhere.
Cf. DN 19.1.36.

570 Indra's three-headed elephant. The nagas were both
snakes and elephants.

571 Birds, like Brahmins, are 'twice-born' — first laid as
eggs, then hatched!

572 Cf. DN n.512. Indra, the champion of the gods, had
defeated them.

573 This is the Pali form of Visnu, and the Sanskrit text has
indeed Visnu here, though that great god came into his
own only after the Buddha's time.

574 Purindada: /the generous giver in former births' (RD),
deliberately altered from Purandara (which the Sanskrit
version has!) 'destroyer of cities'. RD thinks the change
was made to distinguish Sakka from the Vedic god, but
perhaps it is rather a change to make him more Bud-
dhistically 'respectable'.

575 See DN i.2.7ff.

576 The Nimmanarati and Paranimmita devas: see Intro-
duction, p. 42.

577 Kanha : 'black', but not connected with the Kanha men-
tioned in DN 3.1.23.

578 RD says: 'We have followed the traditional interpreta-
tion in ascribing these last four lines to Mara. They may
quite as well, or better, be a statement by the author

Notes to Suttas 20 and 21 585

himself.' I have had the courage of his convictions, and
made it so.

SUTTA 21

579 Another Sutta with a mythological background, and
some truly remarkable features, including the amazing
conceit of having Pancasikha the gandhabba attract the
Buddha's attention by means of a love-song ! But all this
should not blind us to the fact that some deep matters
are discussed in the body of the Sutta — just a little like
those later Sutras in which the Lord discussed the mys-
teries of the Prajhapdramita with Subhuti against a
gorgeous mythological backdrop.

580 RD disbelieves in any original association of this cave
and tree with the god Indra (who is, or is not exactly,
identical with the Sakka we meet here). The cave was
still inhabited at the time of the visit of the Chinese
pilgrim Fa-hsien (ca. 405 C.E.), but by the time of
Hsiian-tsang (ca. 630) it was deserted.

581 Sakka is the ruler of the Thirty-Three Gods, in a heaven
which still belongs to the Realm of Sense-Desires ( kdmd -
vacara), above that of the Four Great Kings but far
below the Realm of Brahma — actually quite a lowly
position in the Buddhist scheme of things (see Intro-
duction, p. 41). RD has a useful summary of information
about him in the introduction to this Sutta, with a list of
his titles and a discussion of the question of how far he
can be identified with Indra.

582 The vtnd is better known in the West today by its
Indian name than it was in RD's time. RD mistakenly
calls it a lyre, but it is definitely a kind of lute. The
author of the article beluva in PED calls it a flute (and
the mistake is repeated under pandu , so is not,
apparently, a misprint). It would surely have been
beyond the powers of Pancasikha, or of Krishna him-
self, to accompany his own song on the flute!

583 Jhana, according to Sakka, but he would scarcely have
known what kind of meditation the Tathagata was
practising!

Notes to Sutta 21 587

586 The Long Discourses of the Buddha

584 Pasddeyydsi: 'please, attract, charm'. Not the most
appropriate term (RD has 'win over'), but suited to
Pancasikha's talents.

585 RD draws attention to similar things in the Mahdbharata
and elsewhere in Indian literature, without commenting
on the extreme oddity of its occurrence here!

586 The meaning of Suriyavaccasa (cf. DN 20.10).

587 Elephants do indeed suffer from the heat, and have to
be kept cool.

588 This epithet omitted by Mrs Rhys Davids in her transla-
tion.

589 As we see below, this was supposedly composed just
prior to Gotama's enlightenment, though this conflicts
with the just previous mention of Arahants!

590 The Buddha refrains from rebuking Pancasikha for his
somewhat inappropriate song, and pays him a neat
compliment. In the 'household life' Gotama must have
heard many love- songs, even if we disregard all the
legends of his upbringing.

591 A title or name of Indra, used politely as, e.g., Vasetthas
in DN 16.5.19, etc.

592 This seems to conflict a little with DN i6.4.28ff.

593 Devaputta: either simply a male deva or the head of a
group of devas.

594 Note the importance of this: the following Sutta is, of
course, devoted entirely to this subject.

595 Higher than that of the Thirty-Three Gods (see n.581).

596 Another name for the Heaven of the Thirty-Three Gods. '

597 There is considered to be an implied contract between
monks and their lay supporters. In return for support,
monks are supposed to do their best to gain enlighten-
ment. Not to do so is a form of dishonesty.

598 Vasava is yet another name for Sakka (see RD ii, p.
296b).

599 Sakyamuni: a common term for the Buddha in
Mahayana scriptures, but extremely rare in the Pali
Canon.

600 In general it is considered almost impossible for inhabi-
tants of the heaven-worlds to gain enlightenment —
almost, but not quite, is the. implication here!

601 Mdrisa: 'Sir', not 'Lord'. Sakka cloes later go over to the

more respectful form of address.

602 Issa-macchariya. This is better than RD's 'envy and self-
ishness'.

603 Piya-appiya: 'dear and not-dear'.

604 Chanda : equated by DA with tanha 'craving'.

605 Vitakka. RD says (in part): 'The word is used, not with
any fine shade of psychological meaning, but in its
popular sense . . . "taking thought for" . . . , "being preoc-
cupied about"'. See n.611.

606 Papahca: a difficult word. The meaning 'diversification'
has been established by Bhikkhu Nanananda, Concept
and Reality in Early Buddhist Thought (Kandy, BPS 1971).

607 'How has that bhikkhu gone about. . .?' (RD).

608 Somanassa: cf. n.528.

609 Domanassa. Somanassa- domanassa are sometimes ren-
dered 'gladness and sadness'.

610 Upek(k)hd.

611 Vitakka-vicdra. This refers to the second jhana (cf. DN
2.75, 11). I have used the rendering mentioned at n.8o,
instead of the more usual 'initial and sustained applica-
tion'. In a private communication, L.S. Cousins writes:
'The words simply do not mean this. . .Suttanta does
not distinguish between access and absorption — hence
the terms used do not have their momentary Abhid-
hamma sense. In the case of vicdra this is not even the
Abhidhamma sense, since Dhs clearly explains vicdra as
"investigating".'

612 Pdtimokkha.

613 The same question as posed in DN 16.5.26 by Subhad-
da.

614 Ejd: glossed by DA as calamatfhena tanha, which RD
renders 'Craving, with respect to the thrill' (better,
perhaps: 'trembling with desire'). '"Passion"', says RD,
'lacks etymological coincidence . . . but no other term is
forceful enough'. Finding no better alternative, I have
adopted it here.

615 Cf. the similar passage in 2.15, though the response of
those questioned is different, if equally unsatisfactory.

616 Na sampdyanti: mysteriously rendered 'did not with-
draw themselves' (RD).

617 See n.622.

588 The Long Discourses of the Buddha

618 Ojd\ cf. n.418.

619 The idea that a god needs to return to the human state
before gaining enlightenment seems to apply here, even
though Sakka is, or is supposedly, a Stream- Winner.

620 Akanitthd, those in the highest heaven of all. See Intro-
duction, p. 39.

621 The Gotama clan were supposed to be of solar descent.

622 It is not quite clear whether Sakka really became a
Stream-Winner at this point, or earlier, when he made
the claim (n.617). At the earlier point the Buddha made
no direct comment, possibly knowing that this 'conver-
sion' (RD), though it had not quite happened, was
imminent.

According to DA (ad DN 22.1) Sakka had observed
with terror the signs that his reign as king of the gods
was approaching its end: hence his visit to the Buddha.
For the length of life among the Thirty-Three Gods, see
DN 23.11.

623 Or 'was invited' (RD, but described in a footnote as
'doubtful').

SUTTA 22

624 This is generally regarded as the most important Sutta
in the entire Pali Canon. It recurs verbatim at MN 10 as
the Satipatthana Sutta, with the omission of verses
18—21. The text (or that of MN 10) has been separately
translated a number of times, notably by Soma Thera as
The Way of Mindfulness (2nd ed. Colombo 1949, 3rd ed.
BPS 1967). The important book The Heart of Buddhist
Meditation by Nyanaponika Mahathera (Colombo 1954,
London 1973 and later) is essentially based on this Sutta
and contains a translation, not only of this but of other
relevant texts from the Pali Canon and from Mahayana
sources (especially Santideva's Siksdsamuccaya). The au-
thor's remark in the Introduction (p. 14) should also be
noted: 'Among the Mahayana schools of the Far East, it
is chiefly the Chinese Ch'an and Japanese Zen that are
closest to the spirit of Satipatthana. Notwithstanding
the differences in method, aim and basic philosophical

Notes to Sutta 22 589

conceptions, the connecting links with Satipatthana are
close and strong, and it is regrettable that they have
hardly been stressed or noticed.' It should however be
mentioned that since those words were written, the
realisation has begun to dawn that Zen has much in
common with Theravada in general, and the Satipattha-
na method in particular — somewhat to the surprise of
some who have overstressed the 'uniqueness' of Zen.
The cross-headings in this Sutta correspond closely to
those used by the Ven. Nanamoli for MN 10.

625 Or Kammasadhamma. For explanation of the construc-
tion, see DN 13, n.319.

626 Ekdyano maggo. Sometimes translated 'the only way' or
'the one and only way' with, on occasion, a slightly
triumphalist connotation. DA in fact offers a number of
possibilities, thus showing that the old commentators
were not entirely sure of the exact meaning. Ekayana
can be literally rendered 'one-going', which is ambi-
guous. Nanamoli has 'a path that goes one way only'. In
any case it should not be confused with the term some-
times found in Buddhist Sanskrit ekayana 'one vehicle'
or 'career'.

627 Domanassa : in this context usually translated 'grief', but
cf. DN 21, n.609.

628 Nay a: 'leading, guiding' (sometimes = 'logic'). Here =
'the right path'.

629 Satipatthana. It is probably a compound of sati + upa-
tthdna (lit. 'placing near'), as in the old Sanskrit version
(Smrty-upasthdna Sutra). 'Foundations', though used by
Nyanaponika and others, is really a makeshift transla-
tion. In any case, whatever the etymology, the meaning
emerges clearly enough from the instructions that fol-
low.

Sati (Skt. smrti ) originally meant 'memory' (and still,
rarely, does in Pali). The rendering 'mindfulness' by RD
was a brilliant one which is almost universally used
(though 'recollection' or 'recollectedness' is occasionally
found). The use of 'self-possession' by A.K. Warder in
his otherwise excellent Indian Buddhism is regrettable. It
should perhaps be mentioned that Buddhist Sanskrit

590 The Long Discourses of the Buddha

smrti is clearly used in a different sense from the Hindu
smrti 'oral tradition'.

630 Bhikkhu: but here used, according to DA, for anyone
who does this practice.

631 Kaye kdyanupassi viharati: lit. 'contemplating the body
in the body', and with similar repetitive formulations
for the other three 'foundations'. 'Why is the word
"body" used twice in the phrase: "Contemplating the
body in the body"? For determining the object and
isolating it.' (DA). Nanamoli paraphrases: 'This means
not confusing, during meditation, body with feeling,
mind, etc. The body is contemplated just as body, feel-
ings just as feelings, etc.'

632 I have tried to get away from the usual rendering 'covet-
ing and grief' in order to bring out the true meaning.
The theme is fully developed in verse 19.

633 Vedand is feeling (physical or mental) in its most basic
sense of 'sensation', pleasant, painful or neutral. It is
regrettable that Warder (as n.629) has chosen 'emotion'
for this word, which is precisely what it does not mean!

634 Citta : 'mind' or, metaphorically, 'heart'. See verse 12.

635 Dhammd (plural): one of the standard meanings of this
term (see BDic).

636 Or 'an empty room'.

637 I.e. on the breath in front of him, as DA. Nyanaponika
paraphrases 'keeping. . .his mindfulness alert'. Readers
of F.L. Woodward's somewhat dated Some Sayings of the
Buddha should note that there is no basis for his foot-
note 'Concentrating between the eyebrows'.

638 This is the probable meaning of assasati, passasati,
though it is just possible that the terms should be
reversed. Nanamoli's footnote: "The exercise described
is one in mental observation not in bodily development
or breath control as in Hatha-yoga' may be a necessary
reminder to some.

639 Lit. 'He knows: "I breathe in a long breath"', etc. Pali
regularly uses direct speech in such cases.

640 This is taken to mean 'the whole body of breath' (cf.
n.337). "'Making known, making clear to myself the
beginning, middle and end of the whole body of brea-
things in. . (DA, transl. Soma Thera).

Notes to Sutta 22 591

641 Kdya-sankhdra. This calming process may lead to the
development of jhana, but this is not the primary object
here.

642 Internally means 'one's own body' and externally means
'someone else's body'.

643 Samudaya-dhamma. Samudaya is, perhaps significantly,
the word used for the 'origin' of suffering in the Second
Noble Truth. Awareness of how phenomena (body, etc.)
come to be is meant. Nanamoli has 'contemplating the
body in its arising factors'.

644 Vaya-dhammd : cf. n.457. Nanamoli has. 'contemplating
the body in its vanishing factors'.

643 Just holding the thought in mind without speculating,
mind-wandering, etc.

646 Sampajana-kdn hoti : 'Is acting in a clearly conscious
way' (Homer). RD's rendering of 'self-possession' for
sampajahha (adopted, even more ridiculously, for sati by
Warder (n.629)) breaks down here.

647 Paccavekkhati. The same verb-stem is used in
paccavekkhana-hana 'reviewing-knowledge': see n.213.

648 These first five are given as a standard meditation for
novices.

649 With the addition of 'brain' these 32 parts of the body
are included as a meditation- subject: cf, VM 8.42ff.

650 Phaseolus mungo\ sometimes sold in the West as 'mung
beans'.

651 Cf. n.70.

652 An unpleasant image, heightened for the modem read-
er when the hygienic aspect is considered! It shows that
there were no 'sacred cows' in the Buddha's day.

653 'Cemetery', favoured by some translators, conveys a
totally false impression: it is a place of rotting corpses
just thrown down — splendid for this kind of medita-
tion!

654 Cf. n.633, also, for repetition, n.631.

635 Sukham vedanam: this can be bodily or mental.

636 Dukkham vedanam: this too can be bodily or mental.

637 Adukkhamasukham vedanam: this is mental only. In all
cases one is simply aware that a feeling is present.

638 Sdmisam sukham vedanam. Sdmisa = sa-amisa: lit. 'with
flesh', thus approximating to the sense of 'carnal'.

592 The Long Discourses of the Buddha j

659 Niramisam sukham vedanam: 'non-camal' or 'spiritual' (a |

word Buddhists tend to avoid owing to possibly mis- '

leading connotations). In MN 137 sdmisa and nirdmisa '

are referred to the 'household' life and to that of renun-
ciation respectively.

660 He infers, or knows telepathically, the feelings of others,
and then contemplates his own feelings and those of

others alternately. j

661 Citta : also rendered 'thought' or 'consciousness'. From |

what follows it is clear that various states of mind are
meant. As with feelings, one is at this stage simply \

aware that certain states of mind are, or are not, present.

662 Sankhittam cittam (from the verb s ankhipati: cf. sankhitte-

na 'in brief'): a mind that is 'contracted' or 'shrunken' j

by sloth-and-torpor (verse 13) and the like. >

663 Vikhittam cittam: a mind distracted by worry-and-flurry

(verse 13). j

664 Mahaggatam : 'grown great' through the lower or higher I

jhanas.

665 'Not grown great', not developed by the jhanas. ^

666 Sa-uttaram : 'having (other mental states) surpassing it',
is synonymous with the 'undeveloped' mind.

667 An-uttaram: 'having no other states surpassing it', might ij

seem to refer to transcendental consciousness, but is !

referred by DA to mundane states, therefore in effect
synonymous with the 'developed' mind. In view of the f

tautology involved in the last two cases, one might
wonder whether the commentarial explanation is cor-
rect. But see n.670. ’

668 Samahitam: having attained samddhi, i.e. jhanic absorp-
tion. !

669 Not having attained such absorption, thus as in

nn.665— 6. !

670 Vimuttam. This is stated by DA to mean the mind that

is temporarily 'freed' either by insight or by jhana,
which suppresses the defilements. Neither is, of course,
true and permanent liberation. 'There is no occasion
here for the liberations by cutting-off, final stilling (pati-
passaddhi) and final escape (nissarana)': in other words, |

we are here dealing purely with the mundane world of

the beginner in meditation. i

671 As in n.66o.

Notes to Sutta 22 593

672 Dhammd (cf. n.635). The question is sometimes asked
concerning the relation of the four foundations of mind-
fulness to the schema of the five aggregates ( khandhas ).
The point is explained here by DA as follows: contem-
plation of body is concerned with the aggregate of
materiality or form ( rupakkhandha ); contemplation of
feelings is concerned with the aggregate of feeling
(■ vedanakkhandha ); contemplation of mind is concerned
with the aggregate of consciousness ( vihhana-kkhandha);
and contemplation of mind-objects concerns itself with
the aggregates of perception and mental formations
( sahhd -, sankhdra-kkhandha).

673 Kdma-cchanda. The terminology is different from the
first statement in verse 12, which refers to a lustful
mind ( saragam cittam ), but there is little difference in
meaning. Both refer to sensual desire in general, includ-
ing but by no means confined to sexual desire. It arises,
according to DA, from wrong reflection on an object
that is agreeable to the senses. In verse 12 the exercise
was simply to note the presence of such a state of mind,
if it was present. Here one goes further, and investi-
gates how such a state arises, and how it can be got rid
of, etc.

674 DA lists six methods for getting rid of sensuality: (1)
'Right reflection' on an unpleasing ( asubha ) object; (2)
Developing jhana, whereby the hindrance is suppres-
sed; (3) Guarding the senses; (4) Moderation in eating;

(5) The support of 'good friends' ( kalydna-mittatd );

(6) Helpful conversation ( sappdyakathd ).

675 Vydpdaa.

676 Thma-midha. The principal cure for this is the 'percep-
tion of light'.

677 Uddhacca-kukkucca.

678 Vicikicchd. This includes doubt of the Buddha, the
Dhamma, the Sangha, and also inability to distinguish
that which is good from that which is not, etc. (cf. DN
1.2.24), i.e. both scepsis and vacillation.

679 The factors productive of the hindrances and of their
disappearance. On these hindrances, see Nyanaponika
Thera, The Five Mental Hindrances, Wheel Publ., BPS
1961.

680 Pahc'updddna-kkhandha : 'The 5 aspects in which the

594 The Long Discourses of the Buddha

Buddha has summed up all the physical and mental
phenomena of existence, and which appear to the
ignorant man as his Ego, or personality, to wit: (1) the
Corporeality group ( rupa-kkhandha ) [here called 'Form'],
(2) the Feeling (vedana 0 ), (3) the Perception 0 ( sahhd°) f (4)
the Mental-Formation 0 ( sankhara °), (5) the Conscious-
ness-group ( vihhdna-kkhandha )' (BDic).

681 Rupa : cf. n.337. Briefly defined in SN 22.36 as 'The four
Great Elements [cf. n.70] and corporeality depending on
them.'

682 Sahhd. Defined at SN 22.79 as 'distinguishing a thing by
its marks'.

683 Sankhdra-kkhandha. The term sankhara has various
meanings and as many translations (cf. n.329). Here, it
applies to the group of mental formations. Conven-
tionally fifty in number, they embrace various factors
including what we term the emotions (i.e. karmic reac-
tions, wholesome or otherwise). The most important
one is volition ( cetand ), the basis of kamma.

684 Vihhdna: which is subdivided according to the six
senses, mind being the sixth.

685 For fuller details see BDic under dyatana. They consist,
as appears from the following, of sense-base (e.g. eye,
mind) and its object (sight-objects, mind-objects).

686 Rape (acc. pi. of rupa in this specific sense): 'visible
forms, sight-objects'.

687 Ten fetters # are listed, which differ slightly from those
given in connection with attaining to Stream-Entry, etc.,
being found in the Abhidhamma. They are: Sensuality,
resentment ( patigha ), pride ( mana ), (wrong) views ( ditthi ),
doubt ( vidkicchd ), desire for becoming ( bhavardga ),
attachment to rites and rituals {sUabbata-paramdsa),
jealousy ( issa ), avarice (macchariya) and ignorance.

688 Here 'body' is kdya in the specific sense of 'body-
organ', i.e. the base of tactile contact. See BDic for
further details.

689 Described in detail at, e.g. MN 118.

690 Dhamma-vicaya: sometimes taken to mean 'investiga-
tion of the Doctrine', but the meaning is rather 'inves-
tigation of bodily and mental phenomena'.

Notes to Sutta 22 595

691 Viriya , This corresponds to Right Effort in the Noble
Eightfold Path.

692 Piti: a term variously translated. See n.81.

693 Passaddhi.

694 Verses 18-21 are not in the parallel version at MN 10.

693 Cf. n.68o.

696 Ayatandnam patilabho. According to the formula of de-
pendent origination, these six sense-bases arise depen-
dent on mind-and-body.

697 Domanassa. See n.627.

698 Upaydsa: usually translated 'despair', which does not at
all agree with the definition given here or in PED.
'Despair' means giving up hope, which is not stated
here.

699 Vyadhi : omitted in most MSS from the definition at the
beginning of this verse, though as disease is such an
obvious cause of suffering and occurs in other contexts,
the omission is probably accidental, perhaps reflecting a
lapse in the tradition of the Digha reciters ( bhanakas ),
such as is doubtless responsible for the omission of the
six sense-bases in DN 13- See n.323 there.

700 Cf. n.68o.

701 Tanhd.

702 Ponobhavikd : lit. 'causing again-becoming'.

703 Vibhava-tanhd. Vibhava means (1) 'power, success,
wealth', and some translators have wrongly taken this
meaning here; (2) 'ceasing to become', i.e. extinction.
This is undoubtedly the meaning here. But the vibhava
meant in this sense is not the higher 'cessation' of
Nibbana, but the materialists' 'extinction' at death (cf.
the Freudian 'death- wish').

704 Cakkhu-samphassa : the making contact by the eye with
its (sight-) object.

705 Vitakka : cf. n.611.

706 Vicar a: cf. n.611.

707 Interestingly, it is left to the commentary to point out
that the positive meaning of this is Nibbana.

708 Samma-ditthi. This, or 'Right Seeing is the literal
rendering ('Right Vision' would be an unwise render-
ing, because liable to be misleading!). Ditthi here is a

596 The Long Discourses of the Buddha

singular, and denotes 'seeing things as they really are',
whereas 'views' in the plural are always wrong. It
should be noted that when not prefixed with the word
sammd, ditthi means 'speculative opinions', and the like,
which are not based on 'seeing things as they really
are'. The formal opposite of sammd-ditthi is miccha-ditthi,
a term generally reserved for especially pernicious
views (cf. n.243), Samma-ditthi and the rest are some-
times rendered 'Perfect View', and so on, but this only
refers to the supramundane path as described in MN

709 Sammd-sankappa : variously rendered as 'right aspira-
tion, right motive', etc.

SUTTA 23

710 Known as 'Young Kassapa' to distinguish him from
other Kassapas, such as Maha-Kassapa or Kassapa the
Great (DN 16.6.19). Described as 'the best preacher in
the Sangha', he showed his debating skill in this battle
of wits with Payasi.

711 Not the same place as the Simsapa Grove where the
Buddha gave the famous parable of the simsapa leaves
(SN 36.31), which was in Kosambi. Cf. n.388.

712 A stock phrase, cf. n.141.

713 Cf. the views of Ajita Kesakamball (n.111).

714 A purely conventional phrase: one wonders what
Payasi's idea of 'right view' was.

713 Cf. nn.133, 140.

716 JTvam: cf. DN 6 and 7.

717 PatthTnataro: from the same root as thma-middha 'sloth
and torpor', more lit. 'stiffness and sluggishness'.

718 Of course the elements have not completely vanished,
as all four elements are always present. But they have
ceased to predominate.

719 Corrected after Buddhadatta Thera, from RD's rendering
'stripping off cuticle and skin', which applies to verse
20.

Notes to Suttas 23 and 24 397

720 Ayatana (n.685). This comes in here rather strangely.

721 Sanka: a conch-shell trumpet or 'chank'.

722 The border-country folk were regarded as stupid.

723 Jatila. Soon after his enlightenment, the Buddha had
converted the three Kassapa brothers who were fire-
worshippers.

724 Here the yakkha is definitely evil, but cf. n.503.

725 The story is also told in Jataka 1, and a related one in
Jataka 2 (see I.B. Homer, Ten Jataka Stories, Bangkok
1974)-

726 Payasi, like Potthapada (n.218), and many Indians to
this day, enjoys a good argument for its own sake.

727 Cf. DN 3.

728 These were to weigh the garment down.

729 RD has blundered here with a mistranslation of vydvata
(see PED).

730 RD thinks he did so at his own expense. We do not
know one way or the other about this!

731 One of the Buddha's early converts. He went for his
siesta to the lower heavens!

SUTTA 24

732 With this Sutta, the third and final division of the
Nikaya starts. It is curious that this division is named
after one of the poorest texts in the whole Nikaya, but
this probably has little significance other than mnemo-
nic. But the Sutta itself is misnamed, since its 'anti-hero'
(if that dubious distinction does not rather belong to
the wretched Sunakkhatta!) is actually referred to as
Patikaputta or 'Patika's son', and his own name is unre-
corded. Perhaps Pdtikasutta stands, by a kind of haplol-
ogy, for *Pdtikaputtasutta.

733 Ardma\ lit. 'pleasure', hence a pleasure-park. It came to
be used for such parks as were presented to the Bud-
dha, or to other 'ascetics and Brahmins'. Hence its mod-
em sense of 'temple-complex, monastery-complex'.

734 First mentioned at DN 6.3. His name, most inapprop-
riately, means 'bom under a lucky star'.

598 The Long Discourses of the Buddha

735 His personal name was Channa, but the Buddha
addresses him by his 'surname' (cf. n.179). His clan
seem to have been potters.

736 Cf. DN 11.5, where the performance of 'miracles' is
condemned by the Buddha (as it is here too, though he
text goes on to contradict the Master's words). On the
significance of this for dating the Sutta, RD's wise
words should be noted (p. 3): 'We are not entitled on
these facts to suppose that the Patika Suttanta was
either later or earlier than the Kevaddha, . .The editors
may have been tolerant of whichever of the opposing
views they did not share.' Those who seek to establish
chronological criteria should bear such considerations
in mind.

737 Takkara : 'the so-doer'.

738 HTndy'dvatto.

739 The name is doubtful. RD has 'Bumus'. I follow DA.

740 A dog-ascetic like Seniya in MN 57, who was told by
the Buddha that if he persisted in this practice he would
be reborn either in hell or 'in the company of dogs'.

741 Alasakena. RD has 'of epilepsy', for which there seems
to be no evidence. The sub-commentary and Buddha-
datta's dictionary suggest 'indigestion', which seems
not unreasonable.

742 See n.512. The Kalakahjas, described as 'terrible to
see', are mentioned in DN 20.12.

743 The form of this name is doubtful. RD has Kandarama-
suka. Again, I follow DA.

744 For these, see DN 16.3.2 and notes there.

745 See DN 3.1.20 and n.150 there.

746 A home for wanderers which had been charitably don-
ated near some Tinduka trees.

747 Cf. DN 6.15 and DN 7, which is named after him.

748 DA seems to imply that he brought them all to Ara-
hantship: more modestly, one might settle for the
'opening of the Dhamma-eye' (see n.140).

749 Tejo-dhdtum samdpajjitvd : RD translates 'entered on jha-
na by the method of flame' with no comment, and DA,
more remarkably, is silent. Could this peculiarly un-
necessary miracle have been inserted later?

Notes to Suttas 24 and 25 599

750 All this despite the Buddha's expressed dislike of mira-
cles. But see n.736.

75 1 Aggahha. See DN 27 for a full development of the theme
of 'beginnings' — not, of course, in the sense of an
absolute first cause, for which Buddhism has no use.

752 Or 'goes beyond it' - even to omniscience, says DA,
not quite correctly.

753 Nibbuti : a term associated with Nibbana, though actual-
ly from a different root.

754 Anaya: 'wrong leading', i.e. into suffering or trouble.

755 Issara (Skt. Isvara): 'God as creator and ruler', now often
the Christian God.

756 Vipanto: 'reversed, changed'.

757 Cf. DN 15.35.

758 RD says: 'Buddhaghosa judges that this was merely
affected appreciation. But we are not told anything of
the later history of this man.' DA does, however, add
that the Buddha's words 'made an impression on him
in the future'. Could it be that Bhaggava's allegedly
dubious reaction is DA's coded way of expressing
doubts about this Sutta? Not only is the main part
inferior and contradictory, if humorous, but it con-
cludes, first with an appendix (2.i4ff.) on the beginning
of things which is clumsily tacked on, doubtless in
response to Sunakkhatta's remarks at 1.5 (which were
adequately answered there), and then (2.21) with an
even more irrelevant appendix to that appendix.
Another curious feature is that it is probably the only
Sutta in the Canon which consists almost entirely of a
narrative (as opposed to a discourse) related by the
Buddha to a third party (and, at that, an obscure charac-
ter not owing him any allegiance).

sutta 25

759 His name means 'Banyan'. Cf. DN 8.23.

760 A park given by Queen Udumbarika for wanderers,
similar to that mentioned at DN 24, n.746.

761 Cf. DN 1.1.17, and DN 9.3.

762 Go-kanna . Dictionaries give 'a large species of deer', for

600

7^3
76 4

765

766

767

768

769

770

77 1

772

773

774

775

776

777

778

779

780

The hong Discourses of the Buddha

which 'bison' seems to be the correct rendering; RD,
following DA, has 'a one-eyed cow'.

As at DN 1.1.11.

Adassayamano : rendered by RD as 'furtively' ('not
showing himself'), but DA considers the seemingly
negative prefix a- 'a mere particle'. The Sub-Commentary
declares that ddassamdno ('showing off') is the meaning. It
makes little real difference, since either direct ostentation or
mock-humility is intended.

For a fuller treatment of the pith-image, see MN 18.

Or: 'remain satisfied with what has been achieved.'

Cf. n.637.

Cf n.676.

'Heart' and 'mind' here both render citta.

Upakkilesd.

Mahaggata: cf. DN 22.12 and n.664 there.

The stages reached as at DN 2.93.

The stage reached as at DN 2.95. Cf. MN 29.

This is the stage reached at DN 2.97, though the word-
ing is slightly discrepant.

Cf. DN 2.99ft
As at DN 22.22.

The extreme tolerance of Buddhism is shown here. This
can be quoted to those who, wishing to practise, e.g.
Buddhist meditation, are worried about their prior alle-
giance to another faith. But see DN 29.4.

Ponobhavikcf: as at DN 22.19 an< ^ n -7° 2 there.

Like Ananda at DN i6.3-4ff.

DN says that the Buddha's words, though not successful
at the time, were of benefit to the wanderers in the
future.

SUTTA 26

781 We seem to be back in the 'fairy-tale' world of some
previous Suttas, but with a difference. RD, in another
brilliant introduction in which he develops his theory
of Normalism (the belief, in contrast to Animism, in a
certain rule, order, or law), fails to analyse the structure

Notes to Sutta 26 601

of this fable (which is what, rather than a fairy-tale, it
really is). The narrative part is framed by certain impor-
tant remarks by the Buddha which, announced at the
beginning, are repeated in elaborated form at the end
(n.809).

782 Cf. DN 16.2.26 and n.395 there.

783 Cf. DN 22.1.

784 Gocare: lit. 'pastures'.

785 Pettike visaye: 'the range of your fathers'.

786 Cakkavatti-vatte vattdhl RD points out the play on
'turning into a Wheel-Turner': vatta meaning both
'turning' and 'duty'.

787 Cf. DN 17.1.8.

788 A truly Buddhist touch! Asoka, who made some effort
to live up to the ideal of a wheel-turning monarch,
established animal hospitals.

789 Adhamma-kdro : 'non-Dhamma-doing'.

790 The word rendered 'good' is the same, kusala, as ren-
dered just previously by 'wholesome'. The literal 'skil-
ful' is also sometimes to be preferred. A case where
variation in translation is desirable - but it should be
indicated.

791 All as in DN 17.

792 But see n.472. Warder (as n.801) has 'rule (collect taxes)
in moderation'.

793 Even though the charge was justified! But the denuncia-
tion was malicious.

794 Micchd-ditthi : see n.708.

795 Micchd-dhamma. DA says 'men with men, women with
women'.

796 Said by RD to be 'a kind of rye'. The dictionaries are
less specific.

797 Kusala (see n.790). The real meaning is 'skilful' in regard
to knowing the karmic consequences of one's actions —
in other words not having micchd-ditthi (see n.708).

798 RD's note is barely intelligible, or at least unhelpful:
' Satthantarakappa . Sattha is sword; antarakappa is a
period included in another period. Here the first period,
the one included, is seven days. See Ledi Sadaw in the
Buddhist Review, January 1916' — a journal not all

602 The Long Discourses of the Buddha

readers will have to hand. On Antarakappa, Childers (as
often) is more helpful than PED: 'Each Asankheyya-
kappa ["incalculable aeon"] contains twenty Antarakap-
pas, an Antarakappa being the interval that elapses
while the age of man increases from ten years to an
asankheyya, and then decreases again to ten years/
Clearly this immense period — which, in regard to the
human life-span, is not canonical — is not meant here,
but the reference to "ten years' is relevant. DA disting-
uishes three kinds of Antarakappa: Dubbhikkhantara-
kappa, Rogantarakappa , and Satthantarakappa, caused by
greed, delusion and hatred respectively. RD ignores all
this.

Cf. EB under Antarakalpa, where a parallel to this
commentarial passage is cited from the nth-century
Sanskrit-Tibetan dictionary called Mahdvyutpatti. The
article concludes: 'Yet, the context in which the term
satthantara-kappa occurs in the DTgha Nikaya (III, 73)
seems to suggest that the word could also be used in a
very general sense to mean a period which is not of the
same duration as an antarakappa.' The context in fact
suggests that this period of one week marks a turning-
point which is the beginning of an Antarakappa in the
sense mentioned by Childers.

799 There will be, it seems, no real disease at all: death will
result only from excessive or inadequate nourishment
or the inevitable onset of old age. Accidents also seem
to be excluded.

800 This seems to be the meaning of a doubtful expression.

801 In the commentaries and later literature Avici denotes
the lowest of the hells (or 'purgatories', as RD and other
translators have it, to indicate that no such hell is eter-
nal). This, and a parallel passage at AN 3.56, is the only
passage in the first four Nikayas where it is mentioned,
and 'hell' does not seem to be its meaning (RD renders
it 'the Waveless Deep'), though its exact sense is doubt-
ful. Warder, in his paraphrase of this Sutta ( Indian
Buddhism, 168) says parenthetically: '"like purgatory",
the Buddha remarks ambiguously, thinking probably of
his preference for seclusion.' The Buddhist hells grow
steadily worse in the popular imagination, but most of

Notes to Sutta 27 603

their horrors find little support in the Suttas (though see
MN 129, 130). Cf. n.244 and Introduction, p. 40.

802 Benares.

803 The next Buddha, perhaps better known by the Sanskrit
name Maitreya.

804 This had been drowned in the Ganges.

803 Cf. DN 16.3.3. and 18.22.

806 See n.400.

807 As DN 13.76, 78.

808 The word bala 'power' is repeated from just before.

809 As RD fails to mention (though it is surely significant),
the conclusion (verses 27—28) repeats the Buddha's
words in verse 1, the reference there to Mara being
expanded after the first sentence of verse 28, Mara and
his power being again alluded to before the last sent-
ence of verse 1 is repeated. The fable shows the large-
scale effect of keeping morality, and indicates how
monks are to use this lesson.

SUTTA 27

810 This is a parallel fable to the previous Sutta, giving a
slightly different account of 'origins', and including a
devastating attack on the pretensions of the Brahmins.
It has close links with Sutta 3, and RD refers to it in
some detail in the introduction to that Sutta. He calls it
a kind of Buddhist book of Genesis, which is fair
enough if one pays attention to the differences. Here
there is no creator god, and though we start (at verse 10)
with something like the same state 'in the beginning',
this is of course no absolute beginning but one of the
eternally recurring 'fresh starts' in samsara.

811 She was called Visakha, and her 'mansion' was a com-
paratively splendid structure, though still small to the
modem way of thinking.

812 See also DN 13.3.

813 Or Vdsetthd (vocative plural) with some manuscripts, as
a way of addressing the two.

814 Cf. DN 3.1.14, and also MN 84 and 93.

813 They are of course priests of Brahma.

604 The Long Discourses of the Buddha

816 DN 3.1.14.

817 The Buddhists always place the Khattiyas first. This was
their original position, and still applied in the area of
the Buddha's ministry.

818 Cf. DN 33.11. (29), also MN 57.

819 Ohita-bharo.

820 Cf. DN 2.35 for the respect accorded to ascetics in gener-
al.

821 Sakyaputta: 'Son of the Sakyans'.

822 Dhamma-kdya: a term which, as Dharmakaya, was des-
tined to play a great role in Mahayana Buddhism.

823 Brahma here means 'the highest' but is used because
the Buddha is speaking to Brahmins.

824 The Tathagata, by his gaining of enlightenment by his
own efforts, has become 'the highest'.

825 Cf. DN 1.2.2.

826 Though bom on earth they are still devas,.not human
beings.

827 As devas from the Brahma World they are sexless.

828 Rasa-paihavf. Note that all the various forms of food
mentioned are vegetarian.

829 In terms of a 'Buddhist book of Genesis' this would
correspond to the eating of the fruit — but not of
knowledge.

830 Since these beings, however glorious, are unenlight-
ened, they fall victim to craving ( tanka ) and thereby
progressively lose their ethereal qualities.

831 Bhumi-pappataka : the exact meaning is unknown. RD
has 'outgrowths'.

832 In land free from the jungle (DA).

833 This phrase may be a fragment of verse.

834 As noted above, these beings were previously sexless.
DA says 'those who were women in a previous life.'

835 Hitherto they had been 'spontaneously bom', a process
assumed to continue (see n.849).

836 RD has gone wrong here, rendering this: 'That which
was considered immoral . . . ' The reference is not to the
sexual activity, but to the throwing of dirt, etc. I have
therefore transferred this sentence back from verse 17.

837 The dwellings were constructed not for concealment (as
implied by RD) so much as for shelter.

Notes to Suttas 27 and 28 605

838 Name of the first king of the solar race and ancestor,
among others, of the Sakyan mlers (and hence of Gota-
ma).

839 Akkhara : later meaning letter (of the syllabary): see n.30.

840 Associated with khetta 'field', an etymology which may
not be altogether incorrect.

841 Raja: cognate with Latin rex, regis 'king', is here linked
with the root of rag a 'desire, lust'.

842 Bdhenti.

843 A wholly fanciful etymology, but one which throws a
light on what was considered to be the ideal of a
Brahmin.

844 Jhayanti: from the same root as jhdna, a pre-Buddhist
type of meditation.

845 'Meditator'.

846 Ganthe: to assume written books would be anachronis-
tic. DA says compiling the Vedas and teaching them.

847 Na dan' ime jhayanti.

848 Ajjhdyaka: 'repeater' is for adhy-dyaka, but could also be
taken as a-jhdyaka 'non-meditator'.

849 'Adopting the sexual practice' ( methuna-dhamma ), thus
implying that the others were celibate.

850 Vissa: 'various', hence, allegedly, vessa 'merchant'.

831 A play on ludda 'hunting', khudda 'mean fellow', sudda
Tow grade' (RD's renderings). RD remarks: 'Our mod-
em nobles would lift their eyebrows at so amazing a
mixture of epithets'. Today many would agree with the
sentiment expressed.

852 'Artisans'.

853 I have retained the word 'Dhamma' here (RD, as usual,
has 'Norm'), though it is obviously not the Buddha's
Dhamma — that is what he goes forth to seek!

834 See DN 22.16 and notes there.

833 Parinibbana is the attainment of final Nibbana, as in
DN 16.

SUTTA 28

836 The first two verses are the same as DN i6.i.i6ff, and
the rest of the Sutta is a (doubtless later) expansion of
that conversation.

606 The Long Discourses of the Buddha

8 57 Sariputta was thus established in terms of the 'Mirror of
Dhamma': DN i6.2.8ff.

858 The 37 Bodhipakkhiya-Dhammd or 'Requisites of Enlight-
enment', listed at Sutta 33.2.3(2). See BDic and EB for
further details.

859 The six sense-organs (mind being the sixth) and their
objects.

860 These refer (1) to ordinary human beings, (2) to the
eighty 'Great Elders', (3) to the two chief disciples of a
Buddha, to Pacceka-Buddhas and Bodhisattas, (4) to
'omniscient Bodhisattas', i.e. those in their last rebirth,
when about to become Buddhas (DA).

861 Cf. DN 11.3, here elaborated.

862 By Yakkhas and the like (DA).

863 This implies having gained the second jhana.

864 Dassana-samdpatti. The first two of these approximate to
the contemplation described in VM 6.

863 Vihhana-sota: a rare expression which seems to equate
with bhavanga r the (mainly) commentarial term for the
'life-continuum' (Nanamoli). See BDic and EB under
Bhavanga. In this case both worldings ( puthujjana : n.16)
and 'learners' ( sekha : n.542).

866 Arahants.

867 Puggala-pahhatti : also the title of a book of the Abhi-
dhamma, but here the reference is to the different classes
of Arahants.

868 Ubhato-bWdga-vimutto: one who has gained liberation
by Both the jhanas and insight. This is the 'liberation of
heart and through wisdom' frequently mentioned (e.g.
DN 6.13). But only the second part, 'through wisdom', is
complete and final liberation. See n.355.

869 Pahha-vimutto : one who has gained liberation through
insight alone, without, or without necessarily having
gone through the jhanas.

870 Kaya-sakkhT. For the somewhat scholastic (and doubtless
late) definitions of this and the rest, see BDic under
Ariya-Puggala (B), or VM 21. Also listed at MN 70.

871 Ditthi-ppatto.

872 Saddhd-vimutto.

873 Dhammdnusan.

874 Saddhdnusan.

Notes to Suttas 28 and 29 607

875 As RD remarks, it is most unusual to find these called
padhdnas or efforts.

876 These are detailed at AN 4.162.

877 Vebhutiyam.

878 Sarambhajam jaydpekkho: angrily keen on victory.

879 As at DN 1.1.20.

880 Reading jhdyi with DA.

881 Gatima.

882 Dhitima.

883 Mutima.

884 Paccattam yoniso manasikara.

885 As a Non-Returner: cf. n.374.

886 As DN 1.30ft

887 As DN 1.2.2ft

888 Beyond all calculation.

889 Atta-bhava : cf. n.220.

890 Sa-upadhika.

891 Patikkiila.

892 Note the stress on 'human': the Buddha was still
thought of as a man, in some sense. This contrasts with
later developments in the Mahay ana schools.

893 The two extremes to be avoided according to the Bud-
dha's first sermon.

894 In this life.

895 Abhicetasikdnahv. glossed as 'transcending thoughts of
the sense-sphere' — not of course 'transcendental' in the
sense of supramundane.

896 Cf. DN 19.14.

897 Sallekhata: 'austerity'.

sutta 29

898 Described by RD as a technical college. Crafts were
taught there.

899 The name means 'Archer'.

900 For the Nigantha Nataputta see n.114. This raises a
chronological problem, as the Jain leader is generally
believed to have died after the Buddha, A.L. Basham (as
n.66) thinks Makkhali Gosala may be meant here.

901 Patisaranam 'a resort'.

608 The Long Discourses of the Buddha

902, 903 The words here are tassa te avuso labhd, tassa te
suladdham 'this, friend, is your gain ( labhd ), this for you
is well-gained (su-laddham )' , i.e. a good opportunity,
glossed by DA as 'human birth'.

904 Apuhham.

905, 906 As at 902—3 but alabhd 'non-gain' and dulladdham
'ill-gained'.

907 Here the words are aldbha, dulladdham as in nn.905— 6,
but a different translation seemed appropriate. It
seemed impossible to preserve the parallelism.

908 Labhd, suladdham: as at nn.902— 3.

909 Avikatam (not in PED).

910 Sappatihirakata: 'well-founded' (PED, where RD's cu-
rious rendering 'made a thing of saving grace' is quoted
without comment).

911 Antaradhdnam: 'disappearance', perhaps a deliberately
neutral term to cover both the parinibbana of a Tathagata
and the death of an ordinary teacher.

912 Brahmacariya (n.20).

913 Yoga-kkhema: 'Arahantship'. Note that yoga in early
Buddhist terminology generally has the negative mean-
ing of 'bondage', specifically as a synonym for the dsa-
vas. Its positive religious connotations developed gra-
dually, both within and without Buddhism. See DN
33.1.11 (32).

914 RD has accidentally translated 'made perfect' here, in-
stead of the opposite!

915 Kdma-bhogino: 'enjoying sense-pleasures'. RD translates
'who are wealthy' and quotes DA as saying 'wealthy
converts'. DA actually has gihi-sotapannd which means
'householder-Stream-Winners' — i.e. not necessarily
wealthy, but much more than mere 'converts'.

916 The second of Gotama's early teachers before he went
off on his own to seek enlightenment. See MN 26, 36,
etc.

917 Anattha-samhitam: as at DN 9.28, where I have rendered
it 'not conducive to the purpose.'

918 Some modem writers who have attempted to read their
own ideas into Buddhism should take note!

919 This invitation to 'recite' may have inspired Suttas 33,
34! The groups which follow' as at n.858.

Notes to Sutta 29 609

920 Sddhu: which in some cases approximates in meaning
to 'Amen'.

921 RD has here: 'A new doctrine, Cunda, do I teach
But there is nothing new in what follows, which is
merely the standard statement concerning the re-
quisites, explained in relation to this life and the next.
The correct reading is not Navam 'new' but na vo 'not to
you': confusion arose because the negative was not
understood (another wrong reading is namo, which is
also derived from na vo). The solution is found in the
parallel with the second sentence: in both cases we have
na . . . yeva 'not merely', which makes perfect sense. DA,
indeed, has na vo.

922 Hiri-kopina-paticchddanattham : a regular part of the for-
mula accidentally omitted by RD. Nanamoli has at MN
2.12 for hiri-kopma 'that which disturbs conscience.'

923 Of hunger (DA).

924 For further details see VM i.83ff,

925 This recalls the accusation made against Gotama by his
five companions when he abandoned self-mortification.

926 This is yet another rendering of anattha-samhita: cf.
n.917.

927 Balo. This word is not used in connection with the
other three categories, no doubt to show that 'taking
pleasure in killing' is particularly foolish and repre-
hensible.

928 E kanta-nibbiddya . . . The intensifier ekanta, added to the
usual formula, makes it more emphatic.

929 As DN 17.2.3, etc.

930 Inda-khUo : explained by Nanamoli, Minor Readings and
Illustrator (PTS i960), p. 203 (commentary to Khuddaka-
Patha): 'the post made of heart- wood hammered in
after digging out the earth to [a depth of] eight or ten
hands in the middle of the threshold [of a city gateway],
its purpose being to hold fast the [double] gates of a
city.'

931 Ataccham (= a-tath-yam ): 'not true'.

932 The various meanings of Tathagata are quoted in trans-
lation from DA by BB (see n.11).

933 Mutam: 'sensed' is used for the three senses of smelling,
tasting and touching.

610 The Long Discourses of the Buddha

934 Cf. n.405.

935 See DN

936 As n.928.

937 These are some of the speculations dealt with in DN 1.

938 Cf. DN 16.5.4.

SUTTA 30

939 This Sutta may seem the most uninteresting and un-
edifying of the entire Nikaya. Yet, properly considered,
it has its interest, first, as an example of the forms
Buddhist propaganda was perhaps sometimes obliged
to assume, and also from the point of view of iconogra-
phy, as some of the marks came to be depicted in
images of the Buddha: the great reclining Buddha-
figure in Wat Pho in Bangkok is a well-known example.
RD has a wide-ranging introduction tracing the possi-
ble origins of such marks, which clearly must have been
important in the minds of influential Brahmins in the
time of the Buddha (see, e.g. DN 3). However, later
Brahmin tradition has preserved very little about them.
Certainly, many of them seem quite arbitrary and even
difficult to distinguish clearly. Nevertheless, there are
more traces of their influence in later Buddhist writing
(and, as observed, iconography) than RD is anxious to
admit, and there are even 'eighty minor marks' men-
tioned in ^addition to the thirty-two major ones here
listed. Both lists, major and minor, are found in the
Dharma-Samgraha (ed. Kenjiu Kasawara and F. Max
Muller, 1885, rep. Delhi 1981), carefully collated with the
lists as they occur in the present Sutta and elsewhere.
RD remarks that 'most of the marks are so absurd,
considered as marks of any human, that they are prob-
ably mythological in origin, and three or four seem to
be solar.' He adds that 'our Suttanta seems gravely
ironical in the contrast it makes between the absurdity
of the marks and the beauty of the ethical qualities they
are supposed, in the Suttanta, to mean.' But it must be
added that, however absurdly as regards the details,
they are intended to show, the relation between action

Notes to Sutta 30 611

and karmic result, and they could have been used peda-
gogically to inculcate this lesson. Scholars are agreed on
the fairly obvious fact that this is one of the latest texts
in the Nikaya, and this is even hinted at in the com-
mentary itself. The verses, ascribed to Ananda, show an
exceptionally wide variety of metres, but all of late
types. It is possible that someone tried to give this
unpromising material some literary grace by dexterous
versification. I considered trying to reproduce the diffe-
rent metrical forms in translation, but decided this was
beyond my powers. Perhaps some other translator will
attempt this one day.

940 Mahdpurisa. Though a 'Great Man', endowed with very
special qualities, the Buddha as bom on earth is still a
man. Cf. n.892.

941 This appears to mean flat feet! See RD's notes to DN
14.32.

942 Often taken, and shown iconographically, as having the
fingers all of the same length, and the toes likewise.

943 Or reticulated.

944 Or with the ankle half-way up the calf.

945 Used as a cosmetic.

946 Like Brahma.

947 The backs of the four limbs, the shoulders and the trunk
are well-rounded (RD).

948 Explained below. It is hard to know how Pokkharasati
(DN 3) observed this!

949 Or a hairy mole.

950 UnhTsa (Skt. usmsa ), represented iconographically by a
protuberance on the top of the head. Incidentally, the
elongated ear-lobes commonly seen in Buddha-images
do not figure in the list.

951 This provides the excuse for listing them here.

952 See n.512.

953 See n.524.

954 A class of man-eating demons.

955 'Place of delight', a term for the heavenly realms.

956 Sangaha-vatthu.

957 As at DN 29.13.

958 Cf. DN 26.5.

Notes to Sutta 32 613

612 The Long Discourses of the Buddha

959 As at MN 1x1.2 and elsewhere. Explained at PD 21.20.

960 Hiri .

961 Ottappa.

962 Cdga.

963 See n.482.

964 In the throat.

965 Following DA's interpretation.

966 Anugata (exact meaning doubtful).

967 Adeyya : lit. 'to be taken up', i.e. acceptable.

968 See n.596.

969 As RD remarks, the absence of the 'Buddhological com-
plement' is quite remarkable. DA has no comment on
the last few lines, which seem to be corrupt.

970 Cf. DN 1.1.10.

971 Cf. n.146.

sutta 31

972 Alternatively called (as by RD) Sigdlovdda Suttanta 'The
Sigala Homily'.

973 Kamma-kilesa.

974 Apdya-mukhdni : cf. n.158.

975 The expression is awkward in English, suggesting that
the Well-Farer and the Teacher are two different per-
sons, which is of course nonsense. Contrast this formula
with that used before the verse-passages in DN 30,
where the verses are ascribed to Ananda.

976 Crimes committed by others are laid at one's door.

977 Cf. DN 1.1.13.

978 Because a gambler cannot support a wife properly.

979 C f - Thag 74-

980 If you want a cart, he has just lost a wheel, and so on.

981 Suhadd\ 'good-hearted', or 'sound at heart' (RD).

982 If you are drunk, etc. (DA!).

983 A pun on dakkhina 'right hand, south', and dakkhina 'fee
or offering to teacher'.

984 The last is omitted by RD.

985 Ayiraka: a metathetised form for ariyaka 'nobleman,
master 7 .

SUTTA 32

986 This is a paritta (Sinhalese pirit), a set of protective
verses (strangely called a 'ward-rune' by RD). The purist
may be shocked to find this not only in 'popular
Buddhism' but actually enshrined in the Canon; but
Mrs Rhys Davids offers a spirited defence of such
things in the introduction to her translation of this
Sutta. She quotes the list of canonical parittas, and a
similar list also occurs at VM 13.31: the Ratana Sutta (Sn
222ft., Khp 6), Khandha Paritta (AN 4.67), Dhajagga
Paritta (SN 11.1.3), and Mora Paritta (Ja 159), beside the
present Sutta. These are said to be efficacious through
ten thousand million world-systems. DA, however,
advises the use of the Metta Sutta in the first place, then
the Dhajagga and Ratana Suttas. Only if, after a week,
these do not work, should the Atanatiya be resorted to
— which would be of no use in the kind of emergency
envisaged in the text! But the mention of the Metta
Sutta is interesting because the Khandha Sutta (deli-
vered after a monk had died of a snake-bite) enjoins the
practice of loving-kindness to all beings as a form of
self-protection. Like certain truthful declarations, this
can have powerful effects. See Piyadassi Thera, The Book
of Protection (BPS 1975).

A Tibetan version of this Sutta exists, and a fragment
of a Sanskrit version has been found in Central Asia,
but this differs considerably from the Pali. It is quoted
with translation by K. Saha, Buddhism in Central Asia
(Calcutta 1970), 47—49. This includes a reference to 'Ata-
nati the much renowned', and 'the heart of Atanati
furthering all acts . . . ' as if this were a person, though
according to our text and DA, Atanata is a town.

This Sutta is much used on special occasions in the
countries of Theravada Buddhism. Thus in Thailand it
is chanted at the New Year, together with the Mahasa-
maya Sutta (DN 20, with which it has much in com-
mon) and the Dhammacakkappavattana Sutta (SN
56.12.2, the Buddha's first sermon). The Thai version
also includes a non-canonical introductory portion con-
taining verses of homage to twenty-one Buddhas earlier

614 The Long Discourses of the Buddha

than Vipassi, going right back to Dipankara, under
whom the future Buddha Gotama first went forth, and
to three even earlier Buddhas before him. See also K.R.
Norman, Pali Literature (Wiesbaden 1983), i73ff.

987 Cf. DN 18.11.

988 See Introduction p. 43. The four groups mentioned are
those of their respective followers.

989 Defence of the four quarters is the special charge of the
Four Great Kings. We may, however, note by way of
contrast the "protection of the four quarters', and the
associations of those quarters, in DN 31.

990 As at DN 4.9 and elsewhere, indicating the various
degrees of commitment or otherwise those concerned
felt towards the Buddha. In the case of the yakkhas, the
position is explained in verse 2.

991 The Great King of the North (cf. DN i8.nff.).

992 DA carefully explains that the Buddha did not really
need to learn it, but went through the motions for
pedagogical reasons.

993 The canonical text begins with Vipassi, seven Buddhas
and ninety-one aeons back from Buddha Gotama. The
Thai introductory portion, going back further, is cer-
tainly of later origin.

994 This is more literal than RD's "ascetic, wholly pure'.

995 The term angTrasa "radiant" applies to all the Buddhas
mentioned.

996 DA is clearly unsure whether Buddhas only, or all Ara-
hants are meant.

997 Purima means both "first" (or "former") and "east".

998 These are often called "hungry ghosts'. A whole book of
the Khuddhaka Nikaya, the Petavatthu, is devoted to
them. The next three lines refer to their character in life,
which resulted in their present miserable state. They are
in the south because they were led out to execution
through the south gate of the town (as DN 23.7).

999 Pacchima means both "last" (or "later") and "west".

1000 It may seem strange to us that this mythical ideal land
(thought of as still existing, though almost inaccessible)
should be located in the north, of all directions, but in
the tropics this is quite natural. Later, with the growth
of geographical knowledge, the region was relocated in

Notes to Suttas 32 and 33 613

the Antipodes. The whole mythology is, of course, pre-
Buddhist.

1001 The inhabitants of this region, though obviously not
enlightened, have high moral standards.

1002 TundikTre: so explained by DA (the now familiar 'tan-
doori"?).

1003 Not clearly explained by DA.

1004 DA's only relevant comment is that "right-thinking peo-
ple cannot do this'. This trait, which rather spoils the
otherwise idyllic picture, remains an unexplained
curiosity.

1005 DA insists that Ambara-Ambaravatiya is one name.

1006 He thus has two names, Kuvera and Vessavana.

1007 Jtva means "live!" A sort of pheasant or partridge.

1008 This bird calls ‘Utthehi citte!' "Lift up your hearts!'

1009 Doubtful: the usual meaning of this word is "crab".

1010 As at DN 3.1.20.

1011 A strangely heterogeneous list, including famous gods
and sages — clearly designed to show the Buddha's
influence. RD gives full references.

SUTTA 33

1012 This is undoubtedly a late Sutta. RD with characteristic
caution says of this and DN 34: 'They contain here and
there matter which suggests that they took their present
shape at a later date than the bulk of the rest of the
Digha'. It is associated, like DN 29, with the time im-
mediately following the death of the Nigantha Nataput-
ta, the Jain leader, and it is located 'in the mango-grove
of Cunda the smith', known to us from DN i6.4.i4ff. If
we compare DN 29, we find that that discourse is
addressed to "the novice Cunda', who is quite a diffe-
rent character — but we may wonder whether the two
have not become confused. Part of the inspiration of
DN 34 may have come from the Buddha's words at DN
29.17. Could the whole Sutta have been expanded from
that nucleus? In any case the method of listing items in
expanding numerical groups was used (whether earlier
or later) on a large scale in the Anguttara Nikaya, and in
fact quite a number of entries in the lists in this Sutta

616 The Long Discourses of the Buddha
appear there too.

Such numerical listing has also been compared by
different writers from RD onwards to the so-called 'mat-
rices' ( matika ) of the Abhidhamma — partly with the
implication that this type of presentation always repre-
sents a stratum considerably later than the Buddha's
time. In fact we do not know to what extent the Buddha
himself resorted to the obvious pedagogic device of
teaching 'by numbers'. In any case, when such numer-
ical lists were in existence, they readily lent themselves
to expansion, and it is likely that the material of this
Sutta dates from a variety of periods, and because some
of it is obviously late, this does not mean that other
parts are not early. There are in existence Tibetan and
other versions. It should perhaps be stressed that, arid
as this type of Sutta may appear to many today, it is
from the monastic point of view valuable for use in
chanting (its ostensible — and probably real — original
object), incorporating as it does not only the major
doctrinal categories in brief, but many points on be-
haviour and discipline which monks should constantly
bear in mind.

N.B. Since the lists in this and DN 34 consist largely
of technical terms, the Pali words have been given
wherever confusion or doubt seemed possible.

1013 The lofty ('Thrown-aloft-er', RD).

1014 Cf. n.441* The Mallas of Pava were, of course, closely
related to those of Kusinara.

1015 Not 'lovely is the night' (an odd mistranslation of a
stock phrase by RD).

1016 The third of the five hindrances (below, 2.1 (6)).

1017. As at DN 16.4.40.

1018 As proposed at DN 29.17 (see n.1012).

1019 Or really, like the parallel following groups, '(set of) one
thing'.

1020 This second 'one thing' is not found in all texts, or in
the AN parallel passage, perhaps owing to a misunder-
standing of 'one thing'.

1021 The link here with (8) seems to be simply a play on
words: dpatti 'offence', and samdpatti 'attainment'. De-

Notes to Sutta 33 617

spite the divergence in meaning, the two verbs are from
the same root.

1022 These are the six senses (mind as the sixth), their ob-
jects and corresponding consciousnesses, e.g. 'eye,
sight-object, eye-consciousness', as in MN 115, See BDic
under Dhdtu.

1023 Note again the play on words: a useful mnemonic de-
vice.

1024 'Purity of fraternal love' is RD's rather loose paraphrase
of DA.

1025 RD's 'absence of mind' may just do for this, but 'want
of intelligence' is quite wrong for asampajahha, which is
quite simply failure to comply with the injunction at
DN 22.4 (see n.646 there).

1026 Bala: 'power' used here in an unusual sense.

1027 These are the two basic forms from which stems all
Buddhist meditation.

1028 Nanamoli's rendering of this difficult word.

1029 Or 'thought', as in the second step of the Noble Eight-
fold Path.

1030 Here, the World of Sense-Desire ( kdma-loka ).

1031 Note the overlap with the previous three, which repre-
sented the "Three Worlds'. Here we have the two 'high-
er worlds' and the supramundane ( lokuttara ), referred to
here as 'cessation' (as in the Third Noble Truth).

1032 Craving for continued existence.

1033 Craving, not for 'cessation' (n.1031) but for (materialis-
tic) extinction. Only those in whom the Dhamma-eye
(n.140) has opened can clearly see the vital distinction
between these, though it can be more or less dimly
intuited by reason and/or faith. See n.703.

1034 Lit. 'own body', this is the erroneous self-idea. The
destruction of this fetter (with two other associated
ones) constitutes the opening of the Dhamma-eye
(n.1033) or 'Stream-Entry'.

1035 Certain crimes (as parricide, cf. DN 2.100) have a fixed
result which cannot be avoided.

1036 When the first path-moment (or Stream-Entry, n.1034)
has been gained, progress is inevitable, and retrogres-
sion to 'states of woe' impossible.

618 The Long Discourses of the Buddha

1037 RD reads kankhd 'doubts'.

1038 Lit. 'somethings', glossed by DA as 'obstacles'.

1039 I.e. religious teachers (cf. DN 31.29).

1040 This refers to 'very subtle matter'.

1041 'They compound co-existent states and (their) future
fruition-states' (DA).

1042 This refers to rebirth in the Formless World.

1043 Cf. n.542.

1044 The last receives the courtesy title of 'elder' from juniors
without being strictly entitled to it.

1045 These are all the realms from the hells up to the heaven
of the Paranimmita-vasavatti devas. (See Introduction,
p. 4°)-

1046 These are all in the World of Form.

1047 Ways in which one is 'guarded'.

1048 The higher faculties of the Stream- Winner, etc.

1049 Cf. n.140.

1050 That of the Stream-Winner.

1051 Kaya here means not (as RD) 'the psycho-physiological
mechanism of sense', but 'mental (i.e. broadly 'emotion-
al') body'.

1032 Different stages of jhana. The distinction made between
the first two seems to reflect the (later) Abhidhammic
subdivision of the first jhana into two. |

1053 Moneyya is derived from muni 'sage' (or 'anchorite', 1

RD). [

1054 Note the play on words here: three derivatives of the |

root i 'to go'. Ay a can also, in more mundane contexts, I

mean 'money-making' (as absurdly suggested for this I

passage in PED!). Apdya generally refers to 'states of f

woe' (evil rebirths), while updya comes to mean 'skilful j

device', and as such is much used of the Bodhisattva in

the Mahayana tradition.

1055 The second refers to the Brahmaviharas (DN 13), the
third to Arahantship.

1056 Cf. DN 11.3 and nn.231— 3.

1037 This is just the uprising of any thought that occurs.

1058 'Bases of Conduct' (RD).

1059 Telepathy.

1060 Knowledge in terms of conventional truth. Cf. n.224.

Notes to Sutta 33 619

1061 Usually this means ordinary human food, but see
n.1062.

1062 This refers to the food of the devas, sometimes also
called kabalinkara (cf. n.74). See BDic under Ahdra.

1063 This volition = kamma.

1064 Chanda is the most general word for 'desire, intention':
see BDic.

1063 Cf. DN 1.1.17. DA.'s gloss here: 'oil, honey, ghee', etc.,
seems mysterious, and is not supported by the Sub-
Commentary.

1066 See DN 28.10.

1067 By developing samadhi.

1068 Dhamma-padani. Formally this is the plural of Dhamma-
pada, the title of perhaps the most famous Buddhist
scripture, but it is glossed as 'divisions of the Dhamma'.

1069 Omitting 'faith' as the first of this group, normally of
five.

1070 Truth, i.e. realisation of 'things as they really are'.

1071 Not 'to master self' (RD).

1072 Kamma that leads to enlightenment, when no more
kamma will be created.

1073 'Making present to the eye'.

1074 Here sati is perhaps being used in its older, occasional
sense of 'memory' rather than mindfulness: see n.629.

1075 See n.140.

1076 Factors present in the 'mental group' at any given mo-
ment.

1077 See n.913.

1078 Which tie mind ( ndma ) and body ( rupa ) together.
Gantha also means 'book' in the later language (see
n.846).

1079 Kaya here means nama-kaya 'mental body'.

1080 Yoniyo: 'wombs'. Further details are given in MN 12.

1081 'As from rotting fish, etc.' (MN 12).

1082 Rebirth in the deva world (also as a Non-Returner).

1083 A new 'self' in another existence. Cf. n.220.

1084 See n.933.

1083 Cf. n.823.

1086 Like Upananda, whose conduct was not good, though
he was still able to help others (DA).

620 The Long Discourses of the Buddha

1087 These curious designations are supposed to refer to the
Stream-Winner, Once-Retumer, Non-Returner, and
Arahant respectively.

1088 Cf. n.244.

1089 Cf. n.244.

1090 Faults of begrudging in a monk.

1091 Begrudging others the support of a particular family.

1092 Realms inhabited by the Non-Returners, who attain to
Nibbana directly from there.

1093 The meaning of this name is perhaps "not falling from
prosperity' (see EB).

1094 For these scholastic distinctions see BDic or EB.

1093 See also MN 12.

1096 This, though here used metaphorically, is the word for
'thirst' in the literal sense. Here it means something less
strong than tanha.

1097 Vimuccati, apparently meaning 'is liberated', but glossed
by DA as adhimuccati, rendered by RD as 'choose'. The
same verb is used in the next sentence with regard to
renunciation. I have used 'make free' as a makeshift,
free rendering, and suspect a textual corruption.

1098 Riipa here perhaps means 'thing seen'.

1099 'By the samddhi of the fruit of Arahantship' (DA). In this
context, it is perhaps worth noting that in Buddhism, as
opposed to some non-Buddhist usage, samddhi by itself
never means 'liberation' or 'enlightenment' (see n.225).

1100 'Investigations linked with pleasure' (DA).

1101 The meaning of sdrdmyd dhamma is not quite certain. At
DN 16.1.11, RN has 'conditions of welfare', which is a
slip for the preceding aparihaniya dhamma.

1102 The four primary elements (n.70) with the two addition-
al ones sometimes found with them (as MN 140). For
the first five in later Buddhism, cf. Lama Anagarika
Govinda, Foundations of Tibetan Mysticism (London
1959), i83ff.

1103 Cf. VM 21.66.

1104 A miscellaneous collection of 'unsurpassed' things, the
last, for example, being the recollection (not 'memory',
RD!) of Buddha, Dhamma and Sangha.

1105 RD quaintly renders this 'chronic states'.

Notes to Sutta 33 621

1106 As if the entire Eightfold Path simply led up to Right
Concentration! (cf. n.1099). See DN 18.27.

1107 The ideal man (Buddha or Arahant).

1108 Naturally in the relative sense: there would be no justi-
fication for reading any notion of a 'Great Self' into this
(basically pronominal) usage! Note the characteristic
play on words: attha, atta, mattd.

1109 Reading niddasa. RD's 'bases of Arahantship' is pretty
free.

1110 Ditthi-pativedhe. RD's 'intuition of the truth' does not
quite hit this off.

1111 Lit. 'going along with'.

1112 These form the final part (rules 221—227) °f the Pati-
mokkha or code of discipline.

1113 As n.1039.

1114 RD has 'like a load of soaked beans', following DA, but
the sense of 'pregnant' seems well established. Perhaps
a case of prudishness on Buddhaghosa's part, echoed
by Mrs Rhys Davids.

1115 In practising (not 'studying': RD) for calm and insight.
Giving (RD has 'forgiving' — a misprint for 'for giv-
ing'!) softens the heart in both donor and recipient. DA
quotes the verse also found at VM 9.39:

A gift for taming the untamed,

A gift for every kind of good;

Through giving gifts they do unbend
And condescend to kindly speech. (Nanamoli's
translation).

1116 'Expands' (RD). But this is the usual verb for 'develop-
ing' in meditation.

1117 T.e. its being unmixed, single-minded' (RD). DA has no
comment, but the idea of the power of such a 'pure-
minded' aspiration is very similar to that regarding the
efficacy of a 'declaration of truth'.

1118 Brahma to the Buddha is not immortal and is not a
creator-god. His wisdom, though considerable, is li-
mited, and he can be boastful (see DN 11!), but he is
free from sensual passions, and so must those be who
are reborn in his realm (though the passions may have

Notes to Sutta 34 623

622 The Long Discourses of the Buddha

only been suppressed by jhana — which is cetovimutti
liberation of the heart' — and not necessarily by in-
sight, which is pahhdvimutti liberation by wisdom': cf.
nn.355, 868). But those who are reborn there have not,
says the Sub-Commentary, got rid of the desire for
continued existence ( bhavatanha : n.1032).

1119 As n.244.

1120 I.e. rebirth among those devas whose lives are so long
that they miss the chance of human rebirth at a propi-
tious time. Cf. n.888.

1121 The central, 'civilised' area of India (including the
Gangetic basin) as opposed to other less favoured re-
gions: cf. n.722.

1122 The words of Ajita Kesakambali (DN 2.23).

1123 I.e. becomes so subtle as to be imperceptible.

1124 Dhamma here clearly means 'things, factors', not 'doc-
trines' (RD).

1125 DA is doubtful whether abhidhamma here means 'the
seven Pakaranas', i.e. the Abhidhamma Pitaka as we
know it, or not. The short answer is that if this text goes
back to the Buddha's time (which is possible but far
from certain), the word abhidhamma can only have the
more general sense of 'higher teaching' or the like.
Similar considerations apply to abhivinaya.

1126 Cf. n.1074.

1127 Not 'objects for self -hypnosis' (RD). The jhanas differ
from hypnotic trance in that one has full control and is
not suggestible. I am indebted to Dr Nick Ribush for
this valuable clarification (cf. n.211).

1128 There is some confusion about the last two members of
this list. Elsewhere we find aloka 'light' instead of con-
sciousness (the latter is difficult to envisage as a kasina).
See VM 5.26 and n.3 there.

1129 Or 'sectarian opinions' (RD). Private aberrations of
view.

1130 Passaddha-kaya-sankhdro, where kdya means the mental
body.

1131 Cf. 1.10 (22). Getting involved in problems about 'self',
etc.

Cf. n.542.

sutta 34

1133 This is largely a rearrangement, under ten heads, of the
material found in DN 33. As in 33, Sariputta gives the
systematic instruction, but it is noteworthy that the
Buddha is not stated either to request him to do so, or
to confirm what he has said. In fact 70 out of the 100
items in 34 are identical with 70 out of the 230 items in
33-

1134 Or 'decline': cf. n.368.

1133 Cf. n.86.

1136 RD's laconic note 'Rupadisu' conveys, of course, no-
thing to the reader ignorant of Pali! The meaning is
'beginning with the body', i.e. the conceit: 'I am this
body', etc.

1137 The arising of a 'path-moment' (Stream-Entry, etc.) after
insight.

1138 The latter part of RD's mysterious-seeming note 7 (p.
231) actually belongs here. The 'unconditioned element'
(1 asankhata-dhdtu ) is a term for Nibbana.

1139 'Wheels' in the sense of means of progress (DA).

1140 This refers to the various jhana states: (a) is the first two
jhanas, and (b) the first three, (c) and (d), according to
DA, refer to telepathic awareness of others' minds, and
clairvoyance respectively (though this interpretation
seems dubious). See nn.1141— 2.

1141 Ceto here probably means 'will', rather than other peo-
ple's minds (why should these be 'suffused'?).

1142 There is no apparent justification for identifying this
'light' with clairvoyance, as DA does. It probably im-
plies absence of sloth-and- torpor.

1143 The 'reviewing consciousness' on emerging from jhana,
etc. See n.2X3>

XX44 Cf. n.639.

1145 From kd-purisa 'unworthy person'.

1x46 According to the Abhidhamma, volitional (karmic) acts
are either 'instigated' or 'not instigated', i,e. spon-
taneous. The karmic effect of the latter is more power-
ful, for good or ill as the case may be.

1x47 This seems to be the meaning here of niggayha.

1x32

624 The Long Discourses of the Buddha

1148 There is some doubt as to the correct reading, though
the sense is fairly clear. RD simply quotes DA's com-
ment paccamkadhamme gatattd, meaning something like
'going into reverse', which confirms our rendering, at
least as a paraphrase.

1149 Khmdsava 'one in whom the corruptions are exhausted'
is a synonym for an Arahant. The seven powers men-
tioned here correspond to Nos 1, 2, 3, 4, 7, 9 and 10 of
the list at PD 19.24—33 (= Pts ii, i73f.).

1150 One would expect, rather, the five powers, since these
five 'faculties' (faith, etc. as 6 (vi)) become powers (i.e.
unshakeable by their opposites) from First Path on-
wards. In fact the fuller list at PD 19 (n.1149) includes
both 'faculties' and 'powers'.

1151 As (2) above.

1152 Rendered 'serenity' by RD, but see PED.

1153 These are given at AN 8.3.30 with the statement that the
first seven were proposed by the Venerable Anurud-
dha, and the eighth added by the Buddha.

1154 For the meaning of papahca see n.606.

1155 Kayo as 'mental body'. Cf. n.641.

1156 The first seven of these form the framework of VM,
which in turn is based on the scheme of MN 24.

1137 Not 'escaping doubt' (whatever that may mean!): RD.

1158 The subject is elaborated at SN 14.1. iff.

1159 This, as usual, means contact of sense-base with object,
e.g. eye and <thing seen.

1160 The term 'perception' is used in a very pregnant sense
here, being virtually equivalent to 'realisation'.

1161 RD's remark that sahhd here is 'concept rather than
percept, or perception widely understood' does not
quite hit the mark. See previous note.

1162 Here only the five outward senses and their objects are
mentioned, omitting mind and mind-objects.

1163 As at DN 33.3.3 (6).

Index

This index includes significant references only. In particular it
does not list all the minor mythological figures found in Suttas
20 and 32. Italicised figures refer to page of Introduction. Other
entries are either Sutta and verse numbers or note numbers.
Notes are mentioned in the serial order of the Suttas to which
they refer.

Cross-references are normally given from Pali to main en-
tries in English. However, in certain cases where a Pali word
has more than one meaning, or where its meaning is doubtful,
this is made the main entry, and English cross-references are
made to it. Pali terms, except for a few (e.g. Dhamma) which
may be regarded as anglicised, are given in italics. Titles of
canonical scriptures are not italicised.

Abhassara deva (devas of
Streaming Radiance), 39, 1.2.-
2ff., 15.33, 27.IO, 33.1.10(41)

Abhibhdyatandni, see Stages of
Mastery

Abhidhamma Pi taka, 32, n.-
1012, n.1125

Abhinna (Higher Knowledges,
Superknowledges), n.136,
34.1.7(10)

Abhisanna-nirodha, see Cessa-
tion of Consciousness, the
Higher

Absorption, Objects for the At-
tainment of, see Kasinas

Absorptions, see Jhanas

Aciravati River, i3.24ff
Acquired Self ( atta-patilabha ),
9.39ff., n.220

Addhariya Brahmins, 13.10
Adhicca-samuppanna-vdda, see
Chance-Originationists
Agganna, see Beginnings,
Knowledge of
Agganna Sutta, 27.1ft
Aggi (Skt. Agni), fire-god, n.162
Aggregates of Grasping ( upd -
ddna-kkhandhd), 22.14, n.672,
n.68o, 33.2.1(1); (their relation
to the Four Foundations of
Mindfulness), n.672
Ahdra, see Nutriment

627

628 The Long Discourses of the

Ajdtam, see Unborn
Ajatasattu, King, 2. iff., 2.99ft.,
i6.i.iff., n.365, 16.6.24, 16.6.-
27, nn.500— 501

Ajita Kesakambali, 23, 2.23f.,
n.111

Ajita (Licchavi general), 24.1.18
Ajivikas, n.66, nn.102— 109,

16.6.19

Ajjhatta, see Internal
Ajjhayaka, see Reciters
Akanittha deva (Peerless de-
vas), 39, 14.3.31, 21.2.8, n.620
Akdsa, see Space
Akdsdnahcdyatana, see Sphere
of Infinite Space
Akasayatanupaga deva (De-
vas of the Sphere of Infinite
Space), 35

Akihcahhdyatana, see Sphere of
No-Thingness

Akincannayatanupaga deva
(Devas of the Sphere of No-
Thingness), 35

Akusala-kammapdtha, see Cour-
ses of Action
Alakamanda, 16.5.38, 32.7
Aloka-sahha/sahm, see Light,
Perception of

Amardvikkheppika, see Eel-
wrigglers

Ambalatthika, (i) 1.1.2, 16.1.-
14ft.; (ii) 5.1

Ambapali, i6.2.i4ff., nn.382—
383

Ambasanda, 21.1.1
Ambattha, 3.1.3ft
Ambattha Sutta, 3.1.1ft
AndgamT, see Non-Returner
Ananda, 35, n.2, 1.3.74, 10.1.-
iff., 15.1ft., 16.1.4ft., 16.2.24ft.,

Buddha

16.3.1ft., 16.4.1ft., 16.5.1ft.,

(his qualities) 16.5.15ft., 16.-
6.ift., 16.6.10, 17.1.2ft., 18.-
3ff., 29.2ft., n.939
Andpdna-sati, see Breathing, -
Mindfulness of
Anathapindika, 9.1, n.204, 10.1
Anattd, Non-Self, see Self
Angaka, 4.20
Angas (tribe), 4.1, 18.4
Angirasa (Radiant, of the Budd-
has), 32.3, n.955; (ancient
rishi), 3.2.8, 13.13, n.251
Anguttara Nikdya, 52
Anicca, see Impermanence
Anidassana (signless, invisible,
non-manifesting (?)), 11.85,
nn.240— 242

Animal Rebirth ( tiracchdna -
yoni), meaning of, n.244
Animals, Kindness to, 26.5, n.-
788. See also 5.28
Ahjali (palms-together greet-
ing), n.518

Anna, Highest Knowledge n-
442

Annihilation(ism) ( ucchedava -
da), 1.3.9—17 (cf. 28), 2.24, n.-
111, 23.2ft

Antarakappa, Interval, inter-
mediate aeon, n.798
Anupiya, 24.1.1
Anuradhapura (in Sri Lanka),
n.261

Anuruddha, i6.6.8ff
Anusayd, see Proclivities (La-
tent)

Apadana, 53, n.259
Aparihdniya dhamma, see Wel-
fare, Things conducive to
Apaya-mukhani, (i) (Paths of

Failure), 3.2.3, n.158; (ii)
(W ays of Wasting One's Sub-
stance), 31.3, n.974
Arahant, 2<5f. and passim; (types
of), 28.8; (the world not bereft
of), 16.5.27; (things one can-
not do), 29.26, 33.2.1(10). See
also n.1109

Arahant ascetic (alleged), 24.1.7,
24.1.12

Any a, see Noble Ones
Ariyan Abiding, 33.1.10(59),
n.1055

Ariyan Dispositions ( ariya -
vdsa), the Ten, 33.3.3(5)
Ariya-saccdni, see Noble Truths
Arts, Base, see Tiracchdna-vijja
Arupaloka, see Formless Sphe-
re (World)

Aryans, 21

Asannasatta, see Unconscious
Beings

Asavas, see Corruptions
Ascetic Practices (self-morti-
fication), 8.14, 25.8ft
Ascetics and Brahmins ( sam -
ana-brdhmand), 21 and pas-
sim; (as zenith), 31.33
Asekha, see Non-Learner
Assdsa-passdsa, see Breathing,
In- and Out-

Assemblies, Eight kinds of, 16.-
3.21ft., 33.31(8); (of the va-
rious Buddhas) 14.1.9
Asubha, see Repulsive
Asuras, 40, 18.12, n.512, 20.12,
_ 21.2.7, 24.1.7ft., 30.1.8
Atanata (a town), 32.7, n.986
Atanatiya Sutta, 32.i.ff
Atappa deva (Untroubled de-
vas), 39, 14.3.31

Index 629

Atman (Skt. = Pali attd), see
Self

Atta-bhava (Existence in spe-
cial sense), 28.16, n.889, (cf.
attapatilabha), 33.1.11(38)
Atta-patildbha, see Acquired
Self

Attha (the profitable, the goal,
etc.), 1.1.9, nn.21— 22, 1.3.74
Atthakatha, see Commentaries
Atthasamhitam, see Con-
nected with the Goal
AtthavadT (Speaking to the
point), 1.1.9, n - 21
Atuma, 16.4.30
Aupanisadas, 24
Austerities, 25.8ft (cf. Ascetic
Practices)

Avarice ( macchariya ), 15.9. See
also Begrudging
Avici, 26.23, n.801. See also
n.224

Aviha deva (Devas not falling
away (?)), 39, 14.3.29
Avijjd, see Ignorance
Avuso, see Friend
Avydkatdni, see Indeterminates
Ayasmd, see Venerable
Ayatandni (twelve), see Sense-
spheres; (two), see Realms

Baldni, see Powers
Bandhuma, King, 14.1.16, 14.-
1.31ft., 14.2.3ft

Bandhumatl, (i) (queen), 14.1.-
16; (ii) (city), 14.2.16ft., 14.3.-
22ft

Basham, A.L. n.66, n.900
Beautiful, the (subha), 1 5.35, n.-
359, 24.2.21

630 The Long Discourses of the Buddha

Becoming ( bhava ), 35, 14.2.10ft.,
n.284, 15.5, 33.1.10(21)
Beginnings, Knowledge of
( 1 aggahha ), 24.2. i4ff., 27. iff
Begrudging, kinds of ( maccha -
riydni), 33.2.1(5), nn.1090"
1091

Beluva, i6.2.2iff
Bennett, Mrs A.A.G., n.11, n.-
296, n.299, n.363
Bhadda, see Suriyavaccasa
Bhagava (The (Blessed) Lord),
49 and passim

Bhaggava (gotta), 24.1. iff., 24.-
2.21, n.735, n.758
Bhdnakas, see Reciters
Bhandagama, 16.4. iff
Bhante (form of address), 16.-
6.2, n.448

Bharadvaja (Brahmin), 13.3ft.,
27. iff.; (ancient rishi), 3.2.8f.,
13.13k, 32.10
Bhava, see Becoming
Bhavanga (Life-continuum),
n.865

Bhesika, 12.4ft
Bhoganagara, 16.4.5ft
Bhuhjati, 21.1.10
Bimbisara, Seniya, King, n.-
92, 4.1, 5.1, i8.4ff., i8.ioff
Birth ( jdti ), 35, 14.2.3, 14.2.10,
14.2.18, i5.3ff., 22.18
Blind from birth, Man, parable
of, 23.11

Bodh Gaya (Buddha Gaya),
n.261

Bodhipakkhiyd dhammd, see Re-
quisites of Enlightenment
Bodhisatta (Pali), 14.1.17ft., 16.-
3.15k, n.418

Bodhisattva (Skt.), 27, n.418

Bodhi-trees, see Trees of En-
lightenment

Body (see also Kaya), nn.336—
337; (see also Riipa), n.337
Body, Breaking-up of ( kdyassa
bheda ), 1.3.10ft

Bojjhanga (sambojjhanga), see
Factors of Enlightenment
Both-Ways-Liberated ( ubhato -
bhaga-vimutto), 28.8, n.868
Boundless States, see Divine
Abidings

Brahma- (prefix), n.11
Brahma (Maha-Brahma), 42,
43, 1.2.3— 6, n.8off., 13.4ft.,
14.3.3ft, i9-43fk, 27.9ft, n.823,
n.1118

Brahma Sahampati, 16.6.10,
n.456

Brahma Sanankumara, i8.i5ff.,
19.17ft, 19.44ft, 20.20, 27.32
Brahmacariyd, see Holy Life
Brahmacariya Brahmins, 13.10,
n.250

Brahmadanda, (i) (Divine pun-
ishment), 3.1.23, n.156; (ii)
(Brahma-penalty), 16.6.4,
n.451

Brahmadatta, 1.1.1— 3
Brahma) ala Sutta, 1.1.1ft, 1.3.74
Brahma-Vihdras, see Divine
Abidings

Brahma- World, 11.80, 19.60k,
28.18

Brahmins (Brahmanas), 21, 43,
3.1.15, 3.1.24FF., 4.10ft, 6.1ft,
27.22ft, 30.1.8; Ascetics and
. . . , see Ascetics and Brah-
mins

Brahmin's Wife, parable of,
23.13

Breathing, Mindfulness of ( ana -
pdna-sati ), 22.2(1)

Breathing, In- and Out-(assasa-
passdsa ), n.638

Brhadaranyaka Upanisad,
n.365

Brick House (at Nadika), 16.-
2.5, 18.1

Buddha, 19k and passim
Buddha Gaya, see Bodh Gaya
Buddhaghosa, 50k, n.464
Buddhas, previous, 14.1.4ft
Buddhavamsa, 33
Bulayas, 16.6.24, 16.6.27

Cakkavatti, see Wheel-Turning
Monarch

Cakkavatti-Sihanada Sutta,
26.lff

Calm (s amatha), 23.21, 33.1.-
9(23-24), n.1027, 34.1.3(2)
Campa, 4.1, 16.5.17, 17.1.2, 19.-

36, 34 1 - 1
Canki, 13.2

Caravan, parable of, 23.23
Cariya-Pitaka, 53
Caste (■ vanna ), 21, 3.1.15, n.147,
27.5ft. See also 27.26f
Century (?) (kappa) as lifespan,
n.400

Cessation of Consciousness,
the Higher ( abhisahhdnirod -
ha), 9.6ft

Cessation of Perception and
Feeling ( sahhd-vedayitanirod -
ha), 15.35, n.360, 33.3.1(11),
33-3- 2 G)

Cessation of Suffering ( dukkha -
nirodha), 22.20
Cesspit, parable of, 23.9

Index 631

Cetaka, 10.1.5 (n.228)

Cetand, see Volition
Ceto, 34.1.6.2, n.1141
Ceto-vimutti, see Liberation of
Heart

Ch'an, n.624

Chance-Originationists ( adhic -
casamuppanna-vdda), 1. 2.30ft.,
n.65

Chanda, see Desire
Chandava Brahmins, 13.10
Chandoka Brahmins, 13.10
Channa, (i) 16.6.4, n -43 1 / (ii)
n.735

Charity grudgingly establish-
ed, 23.32ft

Charm, Gandhara, 11.5; Man-
ika, 11.7, n.235

Charnel-ground contempla-
tions, 22.7ft (cf. 24.1.8ft)
Chess, Kinds of, 1.1.14, n.28
Childers, Robert Caesar, 27 and
Bibl., n.436, n.483, n.798
Citta (mind), 1.2.13, n -55/ 16.2.-
12, 16.2.26, 22.12, n.661, 33.2.-
i( 2 5)

Citta, son of the elephant-
trainer, 9.32ft, 9.48ft
dear Awareness ( sampajahha ),
2.65, 22.4, n.646, 33.1.9(18)
Clinging ( updddna ), 1.2.25, 1.3.-
71, 14.2.18, 15.2, 15.6, 33.1.-
11(35)

Closed Fist of Teacher denied,
16.2.25

Commentaries (Atthakatha), 50
Compassion ( karuna ), see Di-
vine Abidings

Compassion, Absorption on
(karuna-jhana), 19.2.38ft
Comprehensive Discourse ( ba -

Index 633

632 The Long Discourses of the Buddha

hula dhamtm kathd), 16.1.12
etc

Concentration ( samddhi ), 1.3.-
22, n.83, n.225, n.668, 33.1.-
10(50-51), 33.1.11(5), n.io67,
n.1099

Concentration, Requisites of
(seven) ( samddhi-parikkhdra ),
18.27, 33.2.3(3), n.1106
Connected with the goal (atta-
samhitam )

Consciousness ( vihhdna ), 34,
36, 1.2.13, 11.85, n.241, n.242,
n.684, 33.2.2(3)

Consciousness, conditioning/
conditioned by Mind-and-
Body, 14.2.18^, 15.21, n.286
Consciousness, Stations of, see
Stations of Consciousness
Consciousness, Relinking (pa-
tisandhi-vihhdna), n.125
Consciousness-Element (vih-
hdna-dhdtu), 33.2.2(16)
Contact ( phassa ), 1.3.45ft., n.86,
14.2.18, 15.2, 33.2.2(4), 34.1.-
2(3), 34.2.2(7)

Controlled Perception (saka-
sahfu), 9.17, n.211; see also
n.1127

Conversation, Unedifying, see
Tiracchdna-kathd
Corpses, 22.7ft

Corrupted by Pleasure ( khidda -
padosika ), 1.2.7, n *53/ 24.2.18
Corrupted in Mind ( mono -
padosika), 1.2.10—12, n.53,

24.2.18

Corruptions ( asavas ), 2.97, n.-
134, 26.28, 33.1.10(20)
Cosmology, 37ft
Council, First, 47, Second 47

Counsellor-Treasure (par-
indy aka-rat ana), 17.1.17
Courses of Action (kamma-
patha), Ten unwholesome
33 * 33 ( 3 )/ Ten wholesome 33.-
3 * 3 ( 4 )

Craving (tanha), 25,34, i-3*32ff.,
14.2.20, 15.9, 15.18, n.335, 22.-
19, nn.701-703, n.830, 33.-
1.10(16-18), 34.1.4(4), 34.2.-

2(4)

Creator God, 1.2.3ft., 24.2.14
Criteria, Four (mahd-padesa)
16.4.7ft

Cross-legged position, see Pal-
lanka (ii)

Cunda, (i) (novice), 29.2ft., n.-
1012; (ii) (smith), 16.4.13ft.,
16.4.42, 33.1.1L, n.1012
Cundaka, 16.4.39ft

Dakkhina Janapada (Southern
Country), the Deccan, 3.1.23,
n.153

Dalhanemi, King, 26.2ft
Dassana-samapatti, see Vision,
Attainment of
Dasuttara Sutta, 34.1ft
Dead man, Vipassi's sight of,
14.2.10

Deathless, Doors to ( amatassa
dvdra), 14.3.7 (stanza), 18.27,
n *535

Delight (prti), 1.3.21, n.81, 22.16,
n.692, 33.2.1(25), 34.2.1(1)
Delightful Discourse (Pasadika
Sutta), 29.1ft., 29.41
Dependent Origination (pa-
ticca-samuppdda), 34, n. 88,
14.2. i8ff., nn. 283—286, 15.1ft

Desire (chanda), 21.2.2, n.604,
\ 31. 5L, n.1064

Devadatta, n.417

■| Devas (Pali dev a, devata), 38 f.,

44, 1.2.7, 1-2-9/ n * 53 ' i*2.io-
( 12, n.54, n.118, 9.6, 11.67ft.,

16.1.26, 16.5.5^, 16.6.14ft.,

21.2.2, 21.2.10, 23.9, n.1062,
33.2.2(19)

Deva-realms, Path to, 11.67
*. Devotion to Pleasure ( sukhalli -

kanuyoga), 29.23ft

j Dhamiha, 30, 31, n.672, 27.21ft.,

n.853, 28.2ft

- Dhamma (palace), 17.1.25ft

Dhamma-cakkhu, see Dhamma-
J Eye.

Dhammddasa, see Mirror of
Dhamma

f Dhamma-Eye (dhamma-cakkhu),

|! 2.102, n.140, 5.29, I4.3.II,

ij 14*3*15/ nn.1033-34

Dhammakdya (Body of Dham-
! ma), 27.9, ^.822

Dhammdnupassand, see Mind-
1 objects. Contemplation of

Dhammanvaya, see Drift of
Dhamma

; Dhammapada, 52, nn.307— 309,

n.1068.

Dhamma-vicaya, see Investiga-
tion of Dhammas
) Dharma-Samgraha, n.939

Dhatarattha, n.511, 20.9, n.569,
324

Dhatu, see Elements (various
senses)

‘ Dibba-cakkhu, see Divine Eye

Dibba-sota, see Divine Ear
Digha Nikaya, 35, 52
DTpa island (or lamp?), n.395

Disa, 3.1.16

Disampati, King, 19.1.29ft
Disciplinary code (pdtimokkha),
14.3.23

Discipline (vinaya), 51
Disease ( vyadhi ), n.699
Ditthi, see Views
Divine Abidings (brahma-
vihdras, i.e. Loving-kindness,
Compassion, Sympathetic
Joy, Equanimity), 13.76, n.256
Divine Ear ( dibba-sota ), 2.83,
n.130

Divine Eye (dibba-cakkhu), 2.95,
n.253, 8.3, 14.1.36, 16.1.27, 17.-
1.16, 23.11, 25.19, 28.17, 33*i*“
10(46)

Dog-man, 24-i-7ff
Dona (a Brahmin), 16.6.25
Doubt (vicikiccha), n.678
Drift of Dhamma (dhamman-
vaya), 16.1.17, n.372, 28.2
Dukkha (Suffering), 20, 25, 2.97,
22.18, 28.10

Dukkha-nirodha, see Cessation
of Suffering

Dukkha-samudaya, see Origin
of Suffering

Ear, see Divine Ear
Earth-element ( pathavT-dhdtu ),
n.70, 16.3.14, 22.6
Earthquakes, causes of 16.3.-
ioff., n.404

Earth, savoury ( rasa-pathavT ),
27.13, n.828
East, 31.28, 32.4
Eel-Wrigglers (amardvikkhep-
pika ), 1.2.23ft., n.58
Effort, Right (samma-vayama),
22.21. See also 33.1.11(10)

atthangika magga), 25, 16.5.-
27, 19.61, 22.21
Ejd (Passion), 21.2.7, n.614
Ekdyano maggo, see One way
Elements ( dhdtu(yo )) (two),
34.1.3(9), n.1138
Elements, The Four Great (ma-
habhuta), 1.3.10, n.70, n.67ff.,
n.242

Elements making for deliver-
ance ( nissaramya dhdtuyo ),
33.2.1(24), 33.2.2(17), 34.1.-
7(7). See also 34.1.4(7)
Elephants, 45 (see also Nagas),
2.9, n.175, 17.1.12, 21.1.5,
n.587

Elephant look, 16.4.1
Elephant-Treasure, 17.1.12, nn.-
474-475

Equanimity ( upekkha ), 21.2.3.

See also Divine Abidings
Eravana (Indra's elephant),
20.11, n.570

Etemalism ( sassatavdda ), 1.1.-

3 off

Evil One, see Mara*

Expanding Decades (Dasuttara
Sutta), 34. iff

Extra-sensory perception, 33
Extremes, 23, 28.19, n.893
Eye, see Dhamma-Eye, Divine
Eye, Fleshly Eye, Wisdom-
Eye

Fables, 19.29ft., 26.2ft.,

n.781, 27.10ft., n.810
Factors of Endeavour ( padhd -
niyangdni), 33.2.1 (16)

Factors of Enlightenment (bo-

jjhanga, sambojjhanga), 22.16,
n.689, 33.2.3(2)

Faculties ( indriya ) (three), 33.-
1.10(45), n.1048; (five), 16.3.51,
n.412, 33 - 2 - 1 ( 2 3 )- (Two other
sets at 33.2.1(21—22))

Failure, Paths of, see Apaya -
mukhdni (i)

Faith ( Saddha ), 16.1.8, 30.3.4. See
also Faculties (five)

Fast-day ( uposatha ), 2.1, n.93,
17.1.7

Feeling ( vedana ), 33, 1.3.32ft.,
1.3.71, 14.2.19, 15.8, i5.27ff.,
n.343, 22.11, n.633, rtn.654—
660, 29.22, n.923, 33.1.10(26),
34 - 1 4 ( 3 )

Fellowship with Brahma, 43,
(see also Brahma), i3-4ff., n.-
249, n.258

Fetters (samyojandni), (i) (the
ten), 26, 6.13, i6.2.7ff., i8.2ff.,
33.2.1(7—8); (ii) (other fetters),
21.1.12, 22.15, n.687
Ficus religiosa (Bodhi-tree, Bo-
tree), 14.1.8, n.261
Fine-material sphere (world),
see Form, Sphere (World) of
Finitists and Infinitists (antd-
nantikd), 1.2.16ft., nn.56— 57
Fire-element ( tejo-dhdtu ), n.70,
22.6, 24.2.13, n.749, 33.1.11(16)
Fire, sacred, 3.2.3, n.162
Fire-worshipper ( jatila ), pa-
rable of, 23.21

Fleshly Eye (mamsacakkhu),
33.1.10(46)

Floods ( ogha ), 33.1.11(31)

Food, n.74. See also Kabalink-
drahdra, Nutriment
Form, Sphere (World) of, 42

634 The Long Discourses of the Buddha
Eightfold Path, Noble ( ariya

Formless Sphere (World), 42
j Franke, R.O., 48, n.11, n.40

Friend ( avuso ), as form of ad-
dress, 16.6.2

Fruition (phala), 26, 29.25,

| 33 - 3 -i( 3 )

Fruits of the Homeless (Ascetic)
Life, 2. iff., n.136, 33.1.11(15),
34.1.5(10)

Fungus (?) ( bhumi-ppataka ),

1 edible, 27.14

| Gabled Hall ( kutagard-sdla ),

j 6.iff., 16.3.48!., 24.1.11, 24.1.-

15, 24.2.13

Gaggara's lotus-pond, 4.1 f.,
34.1.1

Gamblers, parable of, 23.27
f Gandhabba, (i) (heavenly mus-

1 ician), 45, 18.20, 19. iff., 20.9,

| 2i.i.2ff., 21.2.10; (ii) (being

about to be reborn), 45,

j n.71

Gandhara charm, 11.5
Ganges (Ganga), 16.1. 32ft
Gatekeeper, parable of, 16.1.17,
28.2

( Gavampati, 23.33!., n.731

j Generation ( yoni ), kinds of,

I 33.1.11(36), n.1080

Genesis, Buddhist Book of,

1 27.1ft., n.810, n.829

Gijjhakuta, see Vultures' Peak
| Giving, fruits of, 23.32ft

Gladness, see Happiness
Goatherd's Banyan-tree ( ajapd -
' la-nigrodha ), 16.3.34

I Gocara (Your own preserves),

' 26.1, n.784, 26.28. See also

n.809

Index 635

Gods, Thirty-Three, 41, 44 (see
also Devas), 11.69, 16.2.17,
i8.i2ff., i9-2ff., 23.11, 23.24,
33 - 3- 1 -7

Gogerly, Rev. D., n.8
Gopika (f.), who became Gopa-
ka (m.), 21. 1.1 if
Gotama clan, 21.2.9, n.621
Gotama Gate, 16.1.32
Gotta (surname), n.179
Govinda, Lama Anagarika, n.-
1102

Govinda (Steward), 19.29ft.,
n.547

Great Forest (Mahavana), 6.iff.,
16.3.48L, 20. iff., 24.1.11,

24- 2 -i3

Great Lion's Roar, 8. iff
Great Man, Thirty-two Marks
of, 3.1.5, 14.1.32, 30.1. iff.,
n.940, 34.2.1(8), n.1153
Greed ( lobha ), 33.1.10(1)
Guarding of the Sense-doors
(indriyesu guttadvdra), 2.64ff.,
33 - 1 - 9 ( 1 9 ~ 2 °)

Happiness (or Gladness) ( soma -
nassa ), 2.81, 9.13, n.528, 21.2.3,
33.2.2(11)

Heavens, 41 f., 3.2.21, 8.3., 11.
68ff., 23-8ff., 23.33, 25.19, 28.-
17, 30.i.4ff., 31.24, 31.33, 33.2.-
1(12, 14)

Hedonism, cf. 1.3.20, n.78

Hell-states, 40, 8.3, 12.10, n.244,
n.265, 15.1, 16.1.23, 23.6L,
n.801, 33.2.1(13)

Hemp, cast-away, parable of,
23.29

Hetu, see Roots

636 The Long Discourses of the Buddha

Higher Knowledge, see Ab-
hihha

Higher Self of Upanisads, 24, 31
Highest (?) ( tamatagge ), 16.2.26,
n.396

Highest Bliss ( paramam
sukham) = Nibbana, 28
Hinayana, n.3

Hindrances, Five, 2.68ff., n.121,
22.13, 25.16, 33.2.1(6)

Holy Life ( brahmacariyd ), n.20
and passim ; (factors con-
ducive to), 34.2.1(1); (inop-
portune times for leading),
33.3.2(4), rm.1119— 1121
Horse-treasure, 17.1.13
House at crossroads, 3.2.3
Householder-treasure, 17.1.16
Human birth, 41, 21.2.8, n.619
Human effort, etc., 28.19
Husband's duties towards
wife, 31.30

Hypnotic trances, not Jhana,
n.1127

Icchanankala, 3.1.1
Iddhi, see Psychic Powers
Iddhipada, see Roads to Power
Ignorance ( avijjd ), 34; (not in-
cluded in formula of Depen-
dent Origination), 14.2.19,
n.283, 15.22. See also n.284
Ill-will (vydpada), 26, 22.13
Impermanence ( anicca ), 30;

(verse on), 16.6.10, 17.12.17
Inda-khUa, see Locking-post
Indasala, caves, 21. iff., n.580
Indeterminates (or Unanswer-
ed Questions) ( avyakatani ),
9.25, n.219

India, Religious situation in the
Buddha's time, 21
Indolence, Occasions of ( kusTta -
vatthuni), 33.3.1(4)

Indra (Inda), ruler of the gods,
13.25, 20.21, n.570, n.572, n.-
574, n.580, 32.10
Indriyas, see Faculties
Indus Valley civilisation, 22
Infinite Consciousness, see
Sphere of Infinite Conscious-
ness

Infinite Space, see Sphere of In-
finite Space

Inner and outer (none in the
Buddha's teaching), 16.2.25,
n.388

Insight ( vipassand ), 14.21, n.273
Instruction, Miracle of ( anusd -
sani-pdtihdriya ), 11.3, n.233,
11.8

Internal ( ajjhatta ), 22.2, n.642
Investigation of Dhammas
(1 dhamma-vicaya ), 22.i3ff
Iron vessel (at Buddha's crema-
tion), 16.5.11, n.432
Isi (= Skt. rsi rishi), n.152
Island (or Lamp?) {dvpa), 16.2.-
26, n.395, 26.1, 26.27
Issara (creator god), n.755
Itivuttaka, 53

Jackal, parable of, 24-2.6ff
Jains, Jainism, 23, n.67, 2.28ft.,
n.114, n.115, n.900
Jaliya, pupil of the wooden-
bowl ascetic, 6.15!., 7. iff., 24.-
2.4ft

Jambudipa (Rose-Apple Land
= India), 14.3.27, n.306; cf.
also' 19.35, n -55 T

Janavasabha (a yakkha, former-
ly King Bimbisara), i8.9ff
Janussoni, 13.2

Jatakas (Birth-stories), 53, n.-
465, n.725. Cf. also 5.21; 17.-
2.13

Jdti, see Birth

Jatila (Fire-worshipper), para-
ble of, 23.21
Jayatilleke, K.N., 23, 32f
Jeta Grove, 14.1.1, 30.1.1
Jewel-treasure, 17.1.14
Jhanas (Absorptions - not
Trances), 42, 1.3.21L, n.79,
n.50, n.57, n.76f., 2.75ft., 4.33,
n.168, 9-ioff., 16.6.8L, 17.2.3,
n.583, n.611, 26.28, 29.24,
33.3.3(6), n.1118, n.1127, n '
1143

Jwam, (i) see Soul; (ii) (name
of a bird), 32.7, n.1007
JIvaka Komarabhacca, royal
physician, 2.1, 2.8—11, n.417
Jotipala, 19.29

KabaUnkardhdra (ordinary food),
1.3.11, n.74, 33.1.11(17)
Kakusandha, Buddha, 14.1.4ft.,
32-3

Kakuttha river, 16.4.22ft., 16.-
4.38ft

Kalakanjas, 20.12, 24.1.7ft
Kanha (Black), (i) (ancestor of
Ambattha), 3.1.16ft., (ii) (epit-
het of Mara), 20.21, n.577
Kanhayanas, 3.1.16ft
Karma/Kamma, 33, 16.1.11, 16.-
5.14, 17.1.16, 17.2.21, 30.1.24,
33.1.11(29), n.1072, n.1146. Cf.
also, n.139

Index 637

Karma-formations, see Sank-
haras

Kasi-Kosala, 12.11
Kasinas (objects for the attain-
ment of jhana (absorption)),
n .57, 33.3.3(2), n.1127, n.1128
Kassapa (i) (= Nagita) 6.2; (ii) (a
naked ascetic), 8.1ft.; (iii) (the
Great), 16.6.19, n.458; (iv) (a
former Buddha), 14.1.4ft.; (v)
(an old rishi), 3.2.8, 13.13L,
(vi) (Young Kassapa), see Ku-
mara-Kassapa

Kassapa-Sihanada Sutta, see
Maha-SIhanada Sutta
Kdya (body), 1.3.10, 2.83, 22.1-
10, n.631, n.641, n.1051. See
also Body.

Ketumati, 26.23ft
Kevaddha (or Kevattha?), 11. iff
Khandhas ( updddna-kkhandhd ),
see Aggregates of Grasping
Khanumata, 26.23ft
Khattiyas ('warrior-noble' ca-
ste), 2i r 3.1.5, n.147, 5.17,
14.1.16, 19.10, n.550, 27.6ft.,
27.21

Khiddapadosika), see Corrupted
by Pleasure

Khinasava (one who has des-
troyed the dsavas = Arahant),
27.31, 29.26, 33.2.1(10), 34.-
1.8(10), n.1149
Khuddaka Nikaya, 52
Khuddaka Partha, 32
Khulus (Bumus?), 24.1.7
Kingship, Origin of, 27.20L,
n.841

Konagamana, Buddha, 14.1.4ft.,

32.3

Korakkhattiya, 24.1.7ft

638 The Long Discourses of the Buddha

Kosala, 20, 3.1.1, 6.if., 12.1, 13.1,
23.1

Kosambi, 6.15, 16.5.17
Kotigama, i6.2.iff
Kumara-Kassapa, 23.1 ff., n.710
Kumbhandas, n.326, 20.2, 32.5
Kuru, see Uttara-Kuru
Kusavati, 16.5. 8ff., 17.1.3#
Kusinara, i6.4-38ff., i6.5.iff.,
17,1.3

Kutadanta, 5. iff
Kuvera (= Vessavana), 32.7, n.-
1006

Lakkhana, see Marks, Three
Lamp (?) (dip a), see Island
Layman, Duties of, 3i.iff
Learners ( sekha ), 16.5.13, 19.1.-
19, n.542, 33.1.10(36), (42)
Levels of Truth, 31, 9.53, n.224
Liberation by Wisdom (pah-
havimutti), 15.34!!., n.355, n.-
361, n.362, 28.8, n.869, 29.25,
34.1.7(10)

Liberation of Heart (cetovi-
mutti), 6.13, 13. 77, <15.36, 29.25,
33-2-2 (17), 34.1.7(10)
Liberations, Eight (attha vimok-
ha), i5-35ff., nn.355, 356,
16.3.33

Licchavis, 6.3ft., 16.2.1 5#., 24.-
i.2, 24.2.1ft

Life-span, 1.2.3, n - 5 2 ' (decreas-
ing), 26.i4ff.; (increasing),
26.21ft. See also Century (?)
as life-span

Light, Perception of (aloka-
sahha), 2.68, 25.16. Cf. also
34.1.6(2) and n.1142
Lion's Roar (sihanada), 8.22, 16.-

1.16, 24.2.6ft., 25. iff., 26.lff.,

28.1

Lobha, see Greed
Locking-post ( inda-khUa ), 29.26,
n.930

Logician (takki), 1.34, n.47
Lohicca, 12. iff
Loka , 37!

Lokakkhdyika, see Materialists
Lokuttara, see Supramundane
Lord ( bhante ) (form of address),
16.6.2, n.448

Loving-kindness (metta), see
Divine Abidings
Lumbini, n.426

Macchariya, see Avarice
Maddarupi (or Khuddarupl?),
3.1.23

Magadha, 2.iff., 16.1.1, 16.1.26,
16.6.24, 18.4ft., n.498, 21.1. iff.,

26.1

Magadhi (language), 48
Mahdbhdrata, n.569
Mahagovinda Sutta, 19.1ft
Mahali, 6.5ft., 7.1
Mahanidana Sutta, 19.1ft
Mahapadana Sutta, 14.1.1ft.,
n.259

Maha-Panada (palace) 26.26,
n.804

Mahaparinibbana Sutta,

16.1. iff

Mahaparinirvana Sutra (Sans-
krit, etc.), n.363
Mahapurisa (Great Man), n.-
143, 34.2.1(8). See also Marks,
Thirty-Two

Mahasamaya Sutta, 20.iff
Mahasammata, 27.21, n.838
Mahasatipatthana Sutta, 22. iff

Mahasihanada Sutta (or Kas-
sapa-Sihanada Sutta), 8.iff
Mahasudassana Jataka, n.465
Mahasudassana Sutta, 17.1. iff
Mahavana, see Great Forest
1 Mahdvastu, n.537

Mahavijita, King, 5-ioff
Mahavira, see Nigantha Nata-
putta

Mahayana, 47, n.151, n.363,
n.822

Maitreya (future Buddha), see
Metteyya

Majjhima Nikaya, 52, n.624
MaHdiali Gosala, 2.i9ff., n.101
Mallas, 16. 4. 38ft., i6.5-iff., 16.6.-
12ft., 17.1.1#., 24.1.1, 33.1. iff
Mallika, Queen, 9.1, n.204
Manasakata, 13.1, 13.37
1 Mandissa, 6.15, 7.1

Manika charm, 11.7
Manopadosikd, see Corrupted
in Mind

Mantras, 22, 4.15, 19.37, 19 - 55 /
n.562

Manussa Loka, 39

Mara (The Evil One), 2.40,

! n.117, i6.3-7ff., n.578, 26.1,

| 26.28, n.809

j Mflrisfl (Sir), 14.3.29, n-3i2,n.6oi

' Marks, Three (also called 'Signs

of Being', 'Signata', etc.), 30
\ Marks, Thirty-Two, of a Great

Man, 3.1.3ft., 14.1.32, 30.1.1ft.,

n -939

Materialists (lokakkhayikas), n.-
I 34

Matrices (matika), n.1012. See
also n.10

Meat-eating, n.417
Meditation, 27.23, n.848

Index 639

Meditations, Concentrative, see
Jhanas

Meritorious deeds (puhha), n.-
52, n.116, n.245
Metta (loving-kindness), see
Divine Abidings
Metta Sutta, n.986
Metteyya (future Buddha), 26.-
25, n.803

Middle Way, 25, 19.8, n.541
Mind, see Citta
Mind-and-Body (ndma-rupa)
conditioning/conditioned by
consciousness (vihhdna), 14.-
2.i8ff., 15-2, n.336, n.337
Mind, Contemplation of (citta-
nupassand ) 22.12
Mind-factor (ndma-kdya), 15.20,
n.336

Mindfulness, see Sati ( patthana )
Mind-made (manomaya), 1.2.2,
n.49, 1.3.12, n.76, 24.2.15,
27.10

Mind-objects, Contemplation
of ( dhammdrtupassand ), 22.13
Minor rules (abrogation of),
16.6.3, n.450

Miracle of Instruction, see In-
struction, Miracle of
Miracles, 11. iff., 24.i.4ff., 24.2.-
13, n.736, n.749, n.750
Mirror of Dhamma (dhammd-
ddsa), 16.2.8L, n.506
Moggallana, n.13
Moriyas, 16.6.26
Multiplicity ( papahca ), 14.3.33,
n.315, 21.2.2, n.606

Nadika, i6.2.5ff., i8.iff
Nagas 45, 20.11L, n.569, n.570,
32.1, 32.6

640 The Long Discourses of th

Nagita, see Kassapa (i)
Nalanda, 1.1.1, n.12, n.iff.,
16.1.15ft
Nama, n.336

Nama-rupa, see Mind-and-
Body

Nanamoli, Ven., 48, 52, n.631,
n.1028

Nanananda, Ven., 11.219, n.-
240, n.242, n.606
Naraka (Hell), n.248
Nataputta, see Nigantha Nata-
putta

Neither- Perception - Nor- N on-
Perception, see Sphere of
Neither-Perception-Nor-Non-
Perception

Neranjara river, 20, 21.1.6
Nevasahhanasahhayatana, see
Sphere of Neither-Percep-
tion-N or-Non-Perception
Nibbana, 27 ff., 38, 16.4.3, *9-8,
27.30, n.855, 29.30, 33-2.2(21),
34.1.1, n.1138

Nibbana-Here-and-Now, 1.3.-
19-25

Nigantha Nataputta, the (Jain
leader), 23, 2.28—30, n.114,
n.115, 29.1ft., n.900, 33.i.6f.,
n.1012

Nigrodha, 8.23, 25.iff
Nimmanarati deva (Devas De-
lighting in Creation), 42
Niraya , see Hell-states
Nirodha-sahhd, see Perception
of Cessation

Nirvana (Sanskrit), see Nib-
bana

Noble Ones ( ariya ), 21, 1.3.23,
2.79, 2.96, 2.100, 25.19, 26.4,
27.6, 31.2, 33.1.11(4)

Buddha

Noble Truths, Four ( ariyasac -
cdni), 23, 22.17ft
Non-Learner ( asekha or Ara-
hant), 33.1.10(36), (42)
Non-Returner ( andgdmf ), 26, n.
374 - 33-2.i(i 8), n.1092. See
also Spontaneously Arising
Beings

Non-self ( anattd ), see Self
No-Thingness, see Sphere of
No-Thingness

Nutriment ( dhara ), 33.1.8(1),
33.1.11 (17). See also Food
Nyanaponika Mahathera, n.624

Objects for the Attainment of
Absorption ( kasindyatanani ),
33.3.3(2), n.1127
Occasions for making an effort
{arabbha-vatthuni), 33.3.1(5)
Occasions for indolence ( kustta -
vatthuni), 33.3.1(4)

Oghd, see Floods
Oja, 21.2.7, n.618
Okkaka, King, 3.1.16ft
Old man, Vipassi's sight of,
14.2.2

Once-Retumer (sakaddgdmT),
26, 6.13, 16.2.7, 18.1, 18.-
ioff., 28.13, 29.25, 33.1.11(15),

33 - 3 - 1 ( 3 )/ 34 -i- 5 ( 10 )

One way ( ekayano maggo ), 22.1,
n.626

Opapdtika, see Spontaneously
Arising Beings

Opening of the Dhamma-Eye,
2.102, n.140, 3.2.21, 5.29,

21.2.10

Ordination, Higher ( upasam -

pada ), 8.23, 9.55E, 14.3.12L,
14 - 3-17

Ordination, Lower ( pabbajja ),
8.23F, 9.55E, 14.3.12E, 14.3.17
Origin of Suffering ( dukkha -
samudaya), 25, 22.19
Otthaddha (= Mahali), 6.3ft

Pabbajja, see Ordination, Lower
Pabbajita ('one who has gone
forth'), 14.2.14, n.277
Pabhath ( paham ), 11.85, n - _
241

Paccavekkhana, see Reviewing
Pacceka Buddha (Private Bud-
dha), 16.5.12, n.434
Paham, see Pabham
Pajapati, 13.25, 32.10
Pakudha Kaccayana, 2.25—27,
16.5.26

Palace of Brahma ( brahma -
vimdna ) (empty), 1.2.3L, n.51,
24.2.15

Pali Canon, 19, 46
Pali Language, 47
Pallanka, (i) (couch), 1.1.15, n -3 2 ,
18.20, n.520; (ii) (cross-legged
position) 18.18L, n.519, 22.2
Pancasikha (a gandhabba), 18.-
18, i9.iff., n.538, 19.61L, 21.-
1.2ff., 21.^.10
Pande, G.C., 50, n.242
Pahha-cakkhu, see Wisdom-Eye
Pahhd-vimutti, see Liberation
by Wisdom

Papahca, see Multiplicity
Paramattha-kathd, -sacca, see
Ultimate Truth
Parents, duties towards, 31.28
Paribbajakas, see Wanderers

Index 641

Parinibbana, 14.1.13., See also
Mahaparinibbana Sutta
Paritta (protective verse), n.986
Parts of the Body, 22.5
Pasadika Sutta, 29.1ft
Pasenadi, King of Kosala, 3.1.1,
3.2.6E, n.171, 12.11, 28.1,
23.24, 27.8
Passion, see Ejd
Past lives, 1.1.31E, 2.93, 24.-
2.18L, 25.18ft., 28.15ft., 33.1.-
10(58), 33.1.11(30), 34.1.7(10)
Pataligama, 16.1.20ft
Pataliputta, 16.1.28
Path, 19.8, n.541 ; (stages on), 25,

33 - 3 -!( 2 )/ 33 - 3 - 3 ( 6 )' 34 - 2 - 3 ( 1Q )
'Path of Discrimination', see
Patisambhida Magga
'Path of Purification', see Vi-
suddhimagga

Paticca-samuppada, see Depen-
dent Origination
Pdtihdriya, see Miracles
Patika Sutta, 24.1.1ft
Patikaputta, 24.1.15ft
Patimokkha (Disciplinary code),
14.3.22, 21.2.4

Patisambhida Magga ('Path of
Discrimination'), 53
Patisandhi, see Relinking con-
sciousness

Pava, i6.4.i3ff., 29.1ft., 33-i.ff
Pavarika, 11.1, 16.1.15, 28.1
Payasi, 23.1ft

Peace from bondage ( yogak -
khema), 29.11, n.913
Perception ( sahhd ), 1.2.31, n.65,
9.6E, n.206, 9.20, n.210, 16.1.-
10, 22.14, 33-2.1(26), 33.2.-
2(6), 33.2.3(8), 34.2.2(8), nn.-
1160, 1161

642 The Long Discourses of the Buddha

Perception, Controlled, 9.17, n.-
211

Perception of Cessation ( niro -
dha-sahhd), 33.2.2(22), 34.2.-
3 ( 8 )

Personality-belief (sakkaya-
ditthi ), 26, 33.1.10(19), 33.2.-
1(7). See also Fetters.

Petas, 40, 32.5, n.998
Petavatthu, 53, n.998
Phala, see Fruition
Phassa , see Contact
Pig's delight (sukara-maddava),
i6.4.i7ff., nn.417, 418
PiU, see Delight
Places of Pilgrimage, four, 16.5.-
8, nn.425— 429

Pokkharasati (or -sadi), 3-i.ff.,
5.7, 13.2ft
Potthapada, 9.1ft
Powers ( balani ), 16.3.51, n.413,
33.2.3(9), 34.1.8(10), n.1150
Preserves, Your own, see Go-
cara

Proclivities, latent ( anusaya ),
33.2.3(12)

Progress, modes 0(28.10, n. 876,
33.1.11(21), (22)

Protection, Things that give,
33 - 3 - 3 ( 1 )

Protective verse, see Paritta
Psychic power, miracle of, 11.-
3ff., n.231

Psychic powers ( iddhi ), 2.87, n.-
128, 11.5, n.231, 17.1.18, n.481,
28.18

Pukkusa, i6-4.26ff
Puhha, see Meritorious deeds
Purana Kassapa, 2.16—18,
16.5.26

Purandara (epithet of Indra),
n.574

Pure Abodes, 14.29, n.311, n.-
566, 33.2.1(17), nn.1092, 1093
Purindada (epithet of Sakka),
20.14, n -574

Purohita (chaplain, minister),
5.10, n.173, n.546, n.559

Questions, Four ways of an-
swering, 33.1.11(28)
Questions of Sakka, 21.1. iff

Radiance (of devas), 18.13, 18.-
17, n.539; (at birth, etc., of
Bodhisatta), 14.1.17
Rahula, Ven. W., See Biblio-
graphy

Rains Retreat ( vassa ), 18.12,
n. 5 ° 9

Raja (title), 20, (gen. plur. rah-
ham ), 1.2.3, n.41; 27.21, n.841
Rajagaha, 1.1.1, 2.1, 8.23, 19.1,
20.8, 21.1.1, 25.1, 31. if
Rasa-pathavi, see Savoury earth
Ratana Sutta, n.986
Realms ( ayatanani ), 15.33, n -353
Rebirth, 24, 36, 12.13, n.245,
i6.2.6ff., i8.iff., n.498, 23.2ff.;
(Four ways of), 28.5; (kinds
of), 33.1.10(40), (41), 33.3.1(7)
Receptivity to instruction. Four
ways of, 28.13

Reciters ( bhanakas ), 36, n.699;

(ajjhayakas), 27.23, n.848
Recluse (i.e. ascetic), 22
Reincarnation, 36
Relinking consciousness (pa-
tisandhi-vihhdna), n.125

Renu, King, 19.29ft., 19.47
Repulsive ( asubha ), 33.2.3(8)
Requisites of Concentration
(samddhi-parikkhdrd), 18.27,
n.532, 33.2.33(3), n.1106
Requisites of Enlightenment
(bodhipakkhiyd dhamma ),

thirty-seven listed, 16.3.50,
nn.412— 414, 28.3, n.858, 29.17
Restraint, 2.42; (fourfold), 25.16;

(of Niganthas), 2.29, n.115
Reviewing ( paccavekkhana ), n.-
213, 22.5, n.647, 34.1.6(2),
n.1143

Roots ( muldni ), 33.1.10(1), (2)
Rhys Davids, Mrs C. A.F., 52 , 33
Rhys Davids, T.W., 48L, 32
Roads to Power ( iddhipadd ),
n.270, 16.3.3, 18.22, n.526, 26.-
28, 28.3, 33.1.11(3)

Rule ( dhammatd ), 14.1. lyff.,

n.264

Rules ( pdtimokkha ), 14.3.22F,
n.612

Rules, minor, 16.6.3, n.450
Rupa (defined), 15.20, n.337;
22.14, n.681, 22.15, n.686, 33.-
2.1(24), n.1098.. See also Body
Rupa-kdya, see Body
Rupaloka = Rupavacara, 27

Sacrifices, 5. iff., 23.31
Saddhd, see Faith
SakadagamT, see Once-Retumer
Sakasanda, 3.1.16, n.148
Saka-sahm, see Controlled Per-
ception

Sakka, n.7of., i8.i3ff., i 9 - 3 ff.,
21.1. iff., 30.2.27

Index 643

Sakkapatiha Sutta, 21.1. iff
Sakkaya-ditthi, see Personality-
belief

Sakyamuni, 21.1.12, n.599
Sakyans, 20, 3.1.2ft., 27.8, n.838
Salala hut at Savatthi, 21.1.9
Salavatika, 12.1

Salayatana, see Six Sense-bases
Sal- trees, the Mallas', 16.5. iff.,
17.1.1

Samddhi, see Concentration
Samanas (ascetics), 20, 22
Samatitiaphala Sutta, 2.iff
Samatha, see Calm
Sampajahha, see Gear Aware-
ness

Sampasadaniya Sutta, 28.1ft
Samsara, 27

Sammuti-kathd, 31, n.224
Samvega (sense of urgency),
16.5.8, n.425, 33. 1.9(30), n. 1028
Samyojandni, see Fetters
Samyutta Nikaya, 32
Sandhana, 25.1ft
Sangiti Sutta, 33.1.1ft
Satijaya Belatthaputta, n.13, 2.-
3iff., 16.5.26

Sankhdras, 14.3.1, n.293, 18.24,
n.529, 22.14, n.683, 33.1.8(2),
33.1.10(35), nn.1041-42, 33.-
1.11(18), 33.2.1(1), 34.1.8(10)
Sahhd, see Perception
Sahhaveditanirodha, see Cessa-
tion of Perception and Feel-
ing

Sanskrit and Pali, 17, 48
Sarandada Shrine, 16.1.5, 16.3.1
Sariputta, n.13, 28. iff., n.857,
33 .i. 5 ff„ 33.3.4, 34.1.1ft
Sanra (bones), 16.6.23, n.461

644 The Long Discourses of the

Sassatavdda, see Etemalism
Sati (the fisherman's son), 36
Sati ( patthdna ) ((Establishment
of) Mindfulness), 2.65, 22.iff.,
n.629, 33.1.11(1)
Satthantara-kappa, see Sword-
interval

Savatthi, 9.1, 10.1.1, 14.1.1,

21.1.9, 27.1

Savorny earth (rasa-pathavi),
27.12, n.828 1

Sekha, see Learners ■

Self ( atta ) and Non-self ( anattd ),
24, 29, 30L, 32, i.i.3off., 1.2.1,
1.2.13, 1-2.30, 1.2,32, 1.2.38,

I. 3.2, 1.3.6, i.3.ioff., i.3.2off.,
9-2iff., 15.23®., 16.1.10, n.363,
33.1.11(38), 33.2.3(6), n.1108

Self-mortification, 22L, 8.2®., n.-
191, 25.8®., 22.2.1(20)

Seniya Bimbisara, see Bimbi-
sara

Sense-pleasures, 1.3.20®., 21.1.-

II, 29.23, 33.2.1(3)
Sense-spheres ( dyatandni ), 22.-

15, n.685, 28.4, 33.1.9(11), 34.-

2.3(3)

Sigalaka (Sigalovada) Sutta, 31.-
1®

Siha (novice), 6.4, n.8o
Sikhi, Buddha, 14.1.4®., 32.3
Simsapa Forest, 23.1®

Six Sense-bases (saldyatana),34,
36, n.323

Sobhana , see Beautiful, the
Sobhanagarakam (fairy-show),
1.1.13 ( n -26)

Sonadanda Sutta, 4.1®
Sotdpanna , see Stream- Winner
Soul ( jivam ), 6.15®., 7.1®.,

9.26, 23.14®., n.716

Buddha

Space ( akdsa ), 33.2.2(16), n.1102
Sphere of Infinite Conscious-
ness ( vinnandnancayatana ),

1.3.14, 9.15, 15.33, 33 -1.11(7)
Sphere of Infinite Space ( akdsa -
nancdyatana), 1.3.13, 9.14,

15.33, 33.1.11(7)

Sphere of Neither-Perception-
Nor-Non-Perception ( neva -
sanndndsannayatana), 1.3.16,
i 5 - 33 f -/ 33 -i-ii( 7 )

Sphere of No-Thingness (dkih-
cahndyatana), 1.3.13 , 9.14, 15.-

33, 33-1-11(7)

Spontaneously arising beings
(1 opapdtikd ), 6.13, n.185, 23.2®.,
33.1.11(36)

Stages of Mastery ( abhibhaya -
tandni ), 16.3.2/ 1®

Stations of Consciousness,
Seven ( vihndnatthitiyo ), 15.33,
n.352, 33.2.3(10)

Stevenson, Prof. Ian, 37
Steward, The Great (Maha-
Govinda), 19.1®

Story, Francis, 37
Stream of Consciousness ( vin -
hdna-sota), 28.7, n.865
Stream-entry, see Dhamma-
Eye

Stream-Winner ( sotdpanna ), 36,
n.140, 18.1, n.506, 33.1.-

11(13-15)

Stupa, Four persons worthy of,
16.5.12

Subha Sutta, 10.1.1®
Subhadda, (i) The Buddha's last
disciple, 16.5.23®.; (ii) Dis-
gruntled aged disciple,
16.6.20

Subhakinna devas, 15.33

Substrate ( upadhi ), 14.3.1
Suddas (Sudras) (caste), 21,
27.25, n.851

Suddhodana, Raja, 20, 14.1.12
Sudhamma, Council hall of the
Gods, 18.12, 19.2, 21.1.7,
21.1.12

Suffering, see Dukkha
Sukara-maddava, see Pig's de-
light

Sukha (happiness), 1.3.21, n.82
Sukhavafi, 43, n.468
Sukhavativyuha (Mahayana
scripture), n.468
Sunakkhatta, 6.5, 24.1,2®., n.734
Sunidha, 16.1.26®

Suppiya, 1.1.1®

Supramundane ( lokuttara ), 38
Suriyavaccasa (Bhadda), be-
loved by Pancasikha, 20.10,
21.1.6F, 21.2.10
Surname, see Gotta
Sutta (defined), n.2
Swineherd, parable of, 23.25
Sword-interval ( satthantarakap -
pa), 26.21, n.798

TakkT, see Logician
Tamatagge (The Highest?), 16.-
2.26, n.396
Tanha, see Craving
Tapo ( tapaih ), see Self-mor-
tification
Tarukkha, 13.2
Tathagata, 46, 1.1.7, n - 1 7 /
passim ; (after death), 1.2.27,
n.64, 9.27, n.219, 29.27; (pow-
ers of), 14.1.13®-/ 28.20, 33.1.-
10(30); (life-span of), 16.3.-
3®., n.400; (Tathagatas never
lie), 16.1.2

Index 645

Tavatimsa deva, see Thirty-
Three Gods

Teacher, 2.40, 12.16®, 28.2®.,
29.4®, 31-29, 33.2.1(19), 33.-
2.1(25), 33.2.2(9, 10), 34.2.1(1)
Teak-tree (s aka), 3.1.16, nn.148,
149

Telepathy, 33, 11.3, n.232, n.66o,
n.671, n.1059, n.1140
Tevijja Sutta, 13.1®

Thailand), 19, n.11, n.40, n.317,
n.474, n.986
Theragatha, 53
Iheravada, 19, 27, 47, n.3
Therigatha, 53

Thinking and pondering ( vitak -
ka-vicdra), 3.21, n.8o, 2.75, 21.-
2.3, n.611, 29.24
Thirty-One Abodes, 38 f
Thirty-Three Gods (Tava-
timsa deva), 41, 16.2.17, 18.-
12®., 19.1®, 21.1.1, n.581
Ties (gantha), 33.1.11(34)
Timbaru, 20.10, 21.1.5®
Tinduka lodging, 24.1.20, n.746
Tipitaka, 19, 51®
Tiracchdna-kathd (unedifying
conversation), 1.1.17, n.33
Tiracchdna-vijja (base arts),
1.1.21—27

Tiracchana-yoni, see Animal
Rebirth
Tissa, 14.3.8®

Titans, see Asuras
Tittiriya Brahmins, 13.10
Todeyya's son, 10.1.1, n.227
Tolerance, Buddhist, n.777
Trance, a wrong rendering of
jhana, n.1127

Transcendental (Supramun-
dane, lokuttara), 29, 38

646 The Long Discourses of the

Treaures, the Seven ( ratandni ),
3.1.5, 1.1.7ft.; (seven Ariyan,
ariya-dhanani), 33.2.3(1)

Trees of Enlightenment ( bodhi -
rukkhd), of various Buddhas,
14.1.8, n.261; of Buddha Vi-
passi, 14.3.29, of Buddha Go-
tama, 14.2.30

True Man (sappurisa), 33.2.3(6),
nn.1107, 1108

Trumpeter, parable of, 23.19 -
Truth, levels of, 31, 9.53, n.224,
33.1.11(11), n.1060
Truths, Four Noble, 23, 16.2.2,
22.17-21, 34.1.5(9)

Tusita deva (and heaven), 29,
42, 14.1.17, 14.1.22, 16.3.15

Ubbhataka, 33.i.2ff
Ubhato-bhaga-vimutto, see Both-
Ways-Liberated
Uccheda(vdda), see Annihila-
tion(ism)

Udana, 53

Uddaka Ramaputta, 20, 29.16,
n.916 *

Uddhacca-kukucca, see Worry-
and-Flurry

Udumbarika-Slhanada Sutta,
25 ,lff ■

Ujuririaya, 8.1
Ukkattha, 3.1.1, 14.3.29
Ultimate Truth (paramattha-
sacca), 31, n.224
Unborn, The ( ajatam ), 29
Unconditioned Element ( asank -
hata-dhdtu = Nibbana), 34-
1.3(9), n.1138

Unconscious Beings (asahha-

Buddha

sattd ), 39, n.65, 15.33, 24.2.20,
33.3.2(3)

Unconscious Survival, 1.3.1ft
Undeclared Points, see Inde-
terminates

Unhtsa, 30.1.2, n.950, 30.2. 13ft
Union with Brahma, 13.4, n.-
249, n.258

Unsurpassed ways of teaching
^ Dhamma, 28. 3ft
Updddna-kkhandhd, see Aggre-
gates of Grasping
Upadhi, see Substrate
Upakkilesd, (i) (impurities), 2.-
83, n.124; (ii) (defilements),
25.17, 28.2
Upananda, n.1086
Upanisads, 23, 31
Upavana (Upavana), 16.5.4!.,
29.41

Uposatha, (i) see Fast Day; (ii)
(name of an elephant), 17.-
1.12, nn.474, 475
Uruvela, 16.3.34, n.427, 21.1.6
Usmsa, see Unhtsa
Uttara, 23.32ft

Uttara-Kuru (Northern Kuru),
32.7, n.1000

Vajirapani (a yakkha), 3.1.21,
n.151

Vajjians, confederacy of, 16.1.-
iff., n.366, 16.1.26

Valahaka (a horse), 17.1.13,
11.477

Vamadeva (ancient rishi), 3.2.8,
i3.i3ff

Vamaka (ancient rishi), 3.2.8,
13.13

Vatina (lit. 'colour'), see Caste
Varanasi (Benares), n.802
Vardhamana Mahavira, n.114,
n.900

Vasava (= Sakka), 20.14, 21 •"
1.12, n.598

Vasettha, (i) (a Brahmin), 13.3T,
n.258, 27.1ft., n.813; (ii) (sur-
name of Mallas), n.441, 33.-
1.4; (iii) (ancient rishi), 3.2.8,
13.13ft

Vassa, see Rains Retreat
Vassakara, i6.i.2ff., i6.i.26ff
Vedana, see Feeling
Vedas, 3.i.3ff., i3-i3ff
Vedehiputta (— Ajatasattu),

2.1, 16.1.1, nn.365, 366

Vedhariria family, 29.1, n.899
Vediya, Mount, 21.1.1ft
Vegetarianism, n.417
Venerable ( dyasmd ), 16.6.2,

n.449

Venhu, 20.14, n.573

Vesali, 6.1, i6.2.nff., i6.3-iff.,

16.4.1, 16.6.27, 24.1. nff
Vessabhu, (i) Buddha, 14.1.4ft.,

32.3; (ii) King, 19.36
Vessamitta (ancient rishi), 3.-
2.8, 13.13ft

Vessas (Vaisyas) (caste), 21, 27.-
24, nn.849, 850

Vessavana, Great King, 18.11,
i8.28f., 21.1.10, 32.2T, n.991,
32.7

Vihhava-tanha (craving for
extinction), 22.19, n.703, 33.-
1.10(16), 34.14(4)

Vicikicchd, see Doubt
View, Right (sammd-ditthi, N.B.
singular!), 25, 22.21, n.708

Index 647

Views ( ditthi ), n.244, n.708
Vimalakirti, n.418
Vimanavatthu, 53
Vmd (lute), 21.1.2, n.582
Vinaya Pitaka, ji
Vinnana, see Consciousness
Vinnana-dhdtu, see Conscious-
ness-Element

Vinfidna-kasina, 33.3.3(2), n.-
1128

Vinndndnancayatana, see

Sphere of Infinite Conscious-
ness

Vinnanasota, see Stream of Con-
sciousness

Vinndnatthitiya, see Stations of
Consciousness

Vipaka, (i) (Karma-resultant),
34; (ii) (result in general), 18.-
16, n.515

Vipassana, see Insight
Vipassi, Buddha, 14.1.4ft., n.-
274, n.280, n.287, 32.3
Virulha(ka), Great King, 18.11,
n.507, 20.9, 32.5
Virupakkha, Great King, 18.12,
20.9, 32.6

Vision, Attainment of (dassana-
samdpatti), 28.7, n.864
Visnu, see Venhu
Vissakamma, 17.1.25, n.485
Visuddhimagga ('Path of Puri-
fication' by Buddhaghosa),
31, n.57, n.120, n.213, n.1128
Vitakka-vicara, see Thinking
and Pondering

Vohara-sacca ( sammuti-sacca ,

conventional truth), see
Truth, Levels of
Volition ( cetand ), 33

648 The Long Discourses of the Buddha

Vultures' Peak (Gijjhakuta), 8.- Worlds in Buddhist cosmology.

23, 16.1.1, n.364, 19.1, 25.1,
25.24, 32.1
Vyadhi, see Disease
Vydpdda, see Ill-will

3/f

Worry-and-Hurry ( uddhacca ~
kukucca), 22.13, n.677 (cf.
n.663)

Wanderers ( paribbajaka ), 23
Warder, A.K., 47, n.629, n.633,
n.801

Ways of Wasting One's Sub-
stance, see Apdya-mukhani

(ii)

Welfare, Things conducive to
(1 aparihdniyd dhamma), 16.1.6,
n.368; cf. 34.1.2(5), n.1134
Wheel-Treasure, 17. 1.7ft
Wheel-Turning Monarch (cak-
kavatti), 3.1.5, 14.1.31, 16.5.11,
17.1.3, 26.2ft., 30.1. iff
Wisdom ( pahhd ), 4.23, n.168,
15-34/ n-355/ 33 -1-10(42, 43);
see also n.562

Wisdom-Eye (panha-cakkhu),
n.140, 33.1.10(46)
Woman-Treasure, 17.1.15
Women, Attitude to, 16.5.9, n -"
430, 19.49 (cf. also 21.1. nff,),
32.7

Worldling ( puthujjana ), 1.1.7,
n.16

Yakkhas, 46, 3.1.21, n.151, 18.9,
n.503, 20.7!, 32. iff., 32.8ft.,
n.990

Yama, King of the Dead, 41,
13.25

Yama deva (Yama devas), 41,
11.71E, 18.20, 20.18

Yamataggi (ancient rishi), 3.-
2.8f., 13.13

Yamuna river, 19.8

Yoga, 29.11, n.913, 33.1.11(32) =
34.1.5 (5); (i.e. Hatha Yoga) n.-
638

Yoga-kkhema, see Peace from
Bondage

Yoni (womb), see Generation,
Kinds of

Young Kassapa, 23, n.710

Zen n.624

Zenith (ascetics and Brahmins),
31.33

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